Viyahapannatti 13.2: Uddeśaka 2: deva

13.2.567

kativihā ṇaṃ bhaṃte! devā pannattā?
goyamā! cauvvihā devā pannattā, taṃ jahā–bhavanavāsī, vāṇamaṃtarā, joisiyā, vemāṇiyā|
bhavanavāsī ṇaṃ bhaṃte! devā kativihā pannattā?
goyamā! dasavihā pannattā, taṃ jahā–asurakumārā–evaṃ bheo jahā bitiyasae devuddesae jāva aparājiyā, savvaṭṭhasiddhagā|
kevatiyā ṇaṃ bhaṃte! asurakumārāvāsasayasahassā pannattā?
goyamā! coyaṭṭhiṃ asurakumārāvāsasayasahassā pannattā|
te ṇaṃ bhaṃte! kiṃ saṃkhejjavitthaḍā? asaṃkhejjavitthaḍā?
goyamā! saṃkhejjavitthaḍā vi, asaṃkhejjavitthaḍā vi|
coyaṭṭhīe ṇaṃ bhaṃte! asurakumārāvāsasayasahassesu saṃkhejjavitthaḍesu asurakumārāvāsesu ega-samaeṇaṃ kevatiyā asura-kumārā uvavajjaṃti jāva kevatiyā teulessā uvavajjaṃti? kevatiyā kaṇha-pakkhiyā uvavajjaṃti? evaṃ jahā rayaṇappabhāe taheva pucchā, taheva vāgaraṇaṃ, navaraṃ–dohiṃ vedehiṃ uva-vajjaṃti, napuṃsagaveyagā na uvavajjaṃti, sesaṃ taṃ ceva| uvvaṭṭaṃtagā vi taheva, navaraṃ–asaṇṇī uvvaṭṭaṃti|
ohināṇī ohidaṃsaṇī ya ṇa uvvaṭṭaṃti, sesaṃ taṃ ceva| paṇṇattaesu taheva, navaraṃ–saṃkhejjagā itthivedagā pannattā, evaṃ purisavedagā vi, napuṃsagavedagā natthi| kohakasāī siya atthi siya natthi| jai atthi jahanneṇaṃ ekko vā do vā tinni vā, ukkoseṇaṃ saṃkhejjā pannattā|
evaṃ mānakasāī māyakasāī| saṃkhejjā lobhakasāī pannattā, sesaṃ taṃ ceva| tisu vi gamaesu cattāri lessāo bhāṇiyavvāo| evaṃ asaṃkhejjavitthaḍesu vi, navaraṃ–tisu vi gamaesu asaṃkhejjā bhāṇiyavvā jāva asaṃkhejjā acarimā pannattā|
kevatiyā ṇaṃ bhaṃte! nāgakumārāvāsasayasahassā pannattā? evaṃ jāva thaṇiyakumārā, navaraṃ–jattha jattiyā bhavaṇā|
kevatiyā ṇaṃ bhaṃte! vāṇamaṃtarāvāsasayasahassā pannattā?
goyamā! asaṃkhejjā vāṇamaṃtarāvāsasayasahassā pannattā|
te ṇaṃ bhaṃte! kiṃ saṃkhejjavitthaḍā? asaṃkhejjavitthaḍā?
goyamā! saṃkhejjavitthaḍā, no asaṃkhejjavitthaḍā|
saṃkhejjesu ṇaṃ bhaṃte! vāṇamaṃtarāvāsasayasahassesu egasamaeṇaṃ kevatiyā vāṇamaṃtarā uvavajjaṃti?
evaṃ jahā asurakumārāṇaṃ saṃkhejjavitthaḍesu tinni gamagā taheva bhāṇiyavvā vāṇamaṃtarāṇa vi tinni gamagā|
kevatiyā ṇaṃ bhaṃte! joisiyavimānāvāsasayasahassā pannattā?
goyamā! asaṃkhejjā joisiyavimānāvāsasayasahassā pannattā|
te ṇaṃ bhaṃte! kiṃ saṃkhejjavitthaḍā?
evaṃ jahā vāṇamaṃtarāṇaṃ tahā joisiyāṇa vi tinni gamagā bhāṇiyavvā, navaraṃ–egā teulessā| uvavajjaṃtesu pannattesu ya asaṇṇī natthi, sesaṃ taṃ ceva|
sohamme ṇaṃ bhaṃte! kappe kevatiyā vimānāvāsasayasahassā pannattā?
goyamā! battīsaṃ vimānāvāsasayasahassā pannattā|
te ṇaṃ bhaṃte! kiṃ saṃkhejjavitthaḍā? asaṃkhejjavitthaḍā? goyamā! saṃkhejjavitthaḍā vi, asaṃkhejja-vitthaḍā vi|
sohamme ṇaṃ bhaṃte! kappe battīsāe vimānāvāsasayasahassesu saṃkhejjavitthaḍesu vimānesu egasamaeṇaṃ kevatiyā sohammā devā uvavajjaṃti? kevatiyā teulessā uvavajjaṃti?
evaṃ jahā joisiyāṇaṃ tinni gamagā taheva tinni gamagā bhāṇiyavvā, navaraṃ–tisu vi saṃkhejjā bhāṇiyavvā, ohināṇī ohidaṃsaṇī ya cayāveyavvā, sesaṃ taṃ ceva| asaṃkhejjavitthaḍesu evaṃ ceva tinni gamagā, navaraṃ–tisu vi gamaesu asaṃkhejjā bhāṇiyavvā| ohināṇī ohidaṃsaṇī ya saṃkhejjā cayaṃti, sesaṃ taṃ ceva| evaṃ jahā sohamme vattavvayā bhaṇiyā tahā īsāne vi cha gamagā bhāṇiyavvā saṇaṃkumāre evaṃ ceva, navaraṃ–itthīveyagā uvavajjaṃtesu pannattesu ya na bhaṇṇaṃti, asaṇṇī tisu vi gamaesu na bhaṇṇaṃti, sesaṃ taṃ ceva| evaṃ jāva sahassāre, nāṇattaṃ vimānesu lessāsu ya, sesaṃ taṃ ceva|
āṇaya-pāṇaesu ṇaṃ bhaṃte! kappesu kevatiyā vimānāvāsasayā pannattā?
goyamā! cattāri vimānāvāsasayā pannattā|
teṇaṃ bhaṃte! kiṃ saṃkhejjavitthaḍā? asaṃkhejjavitthaḍā?
goyamā! saṃkhejjavitthaḍā vi, asaṃkhejjavitthaḍā vi| evaṃ saṃkhejjavitthaḍesu tinni gamagā jahā sahassāre, asaṃkhejjavitthaḍesu uvavajjaṃtesu cayaṃtesu ya evaṃ ceva saṃkhejjā bhāṇiyavvā, pannattesu asaṃkhejjā, navaraṃ– noiṃdiyovauttā anaṃtarovavannagā anaṃtarovagāḍhagā anaṃtarāhāragā anaṃtara-pajja-ttagā ya eesiṃ jahanneṇaṃ ekko vā do vā tinni vā, ukkoseṇaṃ saṃkhejjā pannattā, sesā asaṃkhejjā bhāṇiyavvā| āraṇa-accuesu evaṃ ceva jahā āṇaya-pāṇaesu, nāṇattaṃ vimānesu| evaṃ gevejjagā vi|
kati ṇaṃ bhaṃte! anuttaravimānā pannattā?
goyamā! paṃca anuttaravimānā pannattā|
te ṇaṃ bhaṃte! kiṃ saṃkhejjavitthaḍā? asaṃkhejjavitthaḍā?
goyamā! saṃkhejjavitthaḍe ya asaṃkhejjavitthaḍā ya|
paṃcasu ṇaṃ bhaṃte! anuttaravimānesu saṃkhejjavitthaḍe vimāne egasamaeṇaṃ kevatiyā anuttarovavāiyā uvavajjaṃti? kevatiyā sukkalessā uvavajjaṃti–pucchā taheva|
goyamā! paṃcasu ṇaṃ anuttaravimānesu saṃkhejjavitthaḍe anuttaravimāne egasamaeṇaṃ jahanneṇaṃ ekko vā do vā tinni vā, ukkoseṇaṃ saṃkhejjā anuttarovavāiyā uvavajjaṃti, evaṃ jahā gevejjavimānesu saṃkhejjavitthaḍesu, navaraṃ–kiṇhapakkhiyā, abhavasiddhiyā, tisu annāṇesu ee na uvavajjaṃti, na cayaṃti, na vi pannattaesu bhāṇiyavvā, acarimā vi khoḍijjaṃti jāva saṃkhejjā carimā pannattā, sesaṃ taṃ ceva| asaṃkhejjavitthaḍesu vi ee na bhaṇṇaṃti, navaraṃ–acarimā atthi, sesaṃ jahā gevejjaesu asaṃkhejjavitthaḍesu jāva asaṃkhejjā acarimā pannattā|
coyaṭṭhīe ṇaṃ bhaṃte! asurakumārāvāsasayasahassesu saṃkhejjavitthaḍesu asurakumārāvāsesu kiṃ sammaddiṭṭhī asurakumārā uvavajjaṃti? micchadiṭṭhī asurakumārā uvavajjaṃti?
evaṃ jahā rayaṇappabhāe tinni ālāvagā bhaṇiyā tahā bhāṇiyavvā| evaṃ asaṃkhejjavitthaḍesu vi tinni gamagā, evaṃ jāva geve-jjavimāne, anuttaravimānesu evaṃ ceva, navaraṃ–tisu vi ālāvaesu micchādiṭṭhī sammāmicchādiṭṭhī ya na bhaṇṇaṃti, sesaṃ taṃ ceva|
se nūnaṃ bhaṃte! kaṇhalesse nīlalesse jāva sukkalesse bhavittā kaṇhalessesu devesu uvavajjaṃti?
haṃtā goyamā! evaṃ jaheva neraiesu paḍhame uddesae taheva bhāṇiyavvaṃ| nīlalessāe vi jaheva neraiyāṇaṃ, jahā nīlalessāe evaṃ jāva pamhalessesu, sukkalessesu evaṃ ceva, navaraṃ–lessaṭṭhāṇesu visujjhamāṇesu-visujjhamāṇesu sukkalessaṃ pariṇamaṃti, pariṇamittā sukkalessesu devesu uvavajjaṃti| se teṇaṭṭheṇaṃ jāva uvavajjaṃti|
sevaṃ bhaṃte! sevaṃ bhaṃte! tti|

"How many kinds of gods, Venerable Sir, have been expounded?"
"Gautama! Four kinds of gods have been expounded, namely: mansion-dwellers, forest-dwellers, stellar [gods], and celestial [gods]."
"How many kinds of mansion-dweller gods, Venerable Sir, have been expounded?"
"Gautama! Ten kinds have been expounded, namely: Asurakumāras—thus the classification as in the second śataka, in the chapter on gods, up to the Aparājitas and Sarvārthasiddhas."
"How many hundred thousands of residences of Asurakumāras, Venerable Sir, have been expounded?"
"Gautama! Sixty-four hundred thousand residences of Asurakumāras have been expounded."
"Are they, Venerable Sir, numerably extended [or] innumerably extended?"
"Gautama! They are numerably extended as well as innumerably extended."
"Among the sixty-four hundred thousand residences of Asurakumāras, in the numerably extended residences of Asurakumāras, how many Asurakumāras are reborn in one instant, up to how many of fire-leśyā are reborn? How many of the dark side are reborn? Thus as with [the questions and answers for] Ratnaprabhā, exactly the same inquiry, exactly the same explanation; with the distinction that: they are reborn with two sex-types, [and] those of neuter sex-type are not reborn; the rest is just the same. Those departing also likewise; with the distinction that: those lacking consciousness depart.
Those endowed with clairvoyance and those endowed with clairvoyant perception do not depart; the rest is just the same. Concerning those established [in existence], likewise; with the distinction that: a numerable number possessing female sex-type have been expounded, likewise also possessing male sex-type, [and] there are none possessing neuter sex-type. Those with anger-passion sometimes exist, sometimes do not exist. If they exist, at a minimum there are one, two, or three, [and] at a maximum a numerable number has been expounded.
Likewise those with pride-passion [and] those with deceit-passion. A numerable number with greed-passion has been expounded; the rest is just the same. In all three passages four leśyās are to be stated. Likewise in the innumerably extended as well; with the distinction that: in all three passages an innumerable number is to be stated, up to an innumerable number of non-final ones has been expounded.
"How many hundred thousands of residences of Nāgakumāras, Venerable Sir, have been expounded? Thus up to Stanitakumāras; with the distinction that: wherever there are as many mansions."
"How many hundred thousands of residences of forest-dwellers, Venerable Sir, have been expounded?"
"Gautama! Innumerable hundred thousands of residences of forest-dwellers have been expounded."
"Are they, Venerable Sir, numerably extended [or] innumerably extended?"
"Gautama! They are numerably extended, not innumerably extended."
"Among the numerable hundred thousands of residences of forest-dwellers, Venerable Sir, how many forest-dwellers are reborn in one instant?"
Thus as with the three passages for the numerably extended [residences] of Asurakumāras, in the same way the three passages for forest-dwellers are also to be stated.
"How many hundred thousands of celestial abodes of stellar [gods], Venerable Sir, have been expounded?"
"Gautama! Innumerable hundred thousands of celestial abodes of stellar [gods] have been expounded."
"Are they, Venerable Sir, numerably extended?"
Thus as for forest-dwellers, so the three passages for stellar [gods] are to be stated; with the distinction that: [there is] a single fire-leśyā. Among those being reborn and those established [in existence], there are none lacking consciousness; the rest is just the same.
"In the Saudharma kalpa, Venerable Sir, how many hundred thousands of celestial abodes have been expounded?"
"Gautama! Thirty-two hundred thousand celestial abodes have been expounded."
"Are they, Venerable Sir, numerably extended [or] innumerably extended?" "Gautama! They are numerably extended as well as innumerably extended."
"In the Saudharma kalpa, Venerable Sir, among the thirty-two hundred thousand celestial abodes, in the numerably extended abodes, how many Saudharma gods are reborn in one instant? How many of fire-leśyā are reborn?"
Thus as with the three passages for the stellar [gods], in the same way three passages are to be stated; with the distinction that: in all three, a numerable number is to be stated; those endowed with clairvoyance and clairvoyant perception are to be made to fall; the rest is just the same. In the innumerably extended, in the very same way three passages; with the distinction that: in all three passages an innumerable number is to be stated. A numerable number endowed with clairvoyance and clairvoyant perception fall; the rest is just the same. Just as the exposition was stated for Saudharma, so six passages are to be stated for Īśāna as well. In Sanatkumāra in the very same way; with the distinction that: those possessing female sex-type are not to be spoken of among those being reborn and those established [in existence], those lacking consciousness are not to be spoken of in all three passages; the rest is just the same. Thus up to Sahasrāra, the difference being in the celestial abodes and in the leśyās; the rest is just the same.
"In the Ānata and Prāṇata kalpas, Venerable Sir, how many hundreds of celestial abodes have been expounded?"
"Gautama! Four hundred celestial abodes have been expounded."
"Are they, Venerable Sir, numerably extended [or] innumerably extended?"
"Gautama! They are numerably extended as well as innumerably extended." Thus in the numerably extended, three passages as in Sahasrāra; in the innumerably extended, among those being reborn and those falling, in the very same way a numerable number is to be stated, [and] among those established [in existence], an innumerable number; with the distinction that: of those not applied to sense-organs, those immediately reborn, those immediately absorbed, those immediately nourished, and those immediately fully developed, of these at a minimum one, two, or three, [and] at a maximum a numerable number has been expounded, [while] the rest are to be stated as innumerable. In Āraṇa and Acyuta in the very same way as in Ānata and Prāṇata, the difference being in the celestial abodes. Likewise also the Graiveyakas.
"How many Anuttara abodes, Venerable Sir, have been expounded?"
"Gautama! Five Anuttara abodes have been expounded."
"Are they, Venerable Sir, numerably extended [or] innumerably extended?"
"Gautama! One is numerably extended and [the others] innumerably extended."
"Among the five Anuttara abodes, Venerable Sir, in the numerably extended abode, how many Anuttaropapātika gods are reborn in one instant? How many of white-leśyā are reborn?—the question is just the same."
"Gautama! Among the five Anuttara abodes, in the numerably extended Anuttara abode, in one instant at a minimum one, two, or three, [and] at a maximum a numerable number of Anuttaropapātika gods are reborn; thus as in the numerably extended Graiveyaka abodes; with the distinction that: those of the dark side, the abhavyasiddhikas, [and] those with the three forms of non-knowledge—these are not reborn, do not fall, nor are they to be stated among those established [in existence]; non-final ones are also excluded, up to a numerable number of final ones has been expounded; the rest is just the same. In the innumerably extended as well these are not to be spoken of; with the distinction that: non-final ones exist; the rest as in the innumerably extended Graiveyakas, up to an innumerable number of non-final ones has been expounded."
"Among the sixty-four hundred thousand residences of Asurakumāras, Venerable Sir, in the numerably extended residences of Asurakumāras, are Asurakumāras of right view reborn, [or] are Asurakumāras of wrong view reborn?"
Thus as the three passages were stated for Ratnaprabhā, so they are to be stated. Likewise also in the innumerably extended, three passages; thus up to the Graiveyaka abodes; in the Anuttara abodes in the very same way; with the distinction that: in all three passages those of wrong view and those of right-and-wrong view are not to be spoken of; the rest is just the same.
"Do [living beings], Venerable Sir, having had black-leśyā, blue-leśyā, up to white-leśyā, get reborn among gods of black-leśyā?"
"Yes, Gautama! Just as in the first chapter concerning the inhabitants of hell, so it is to be stated. For blue-leśyā also just as for the inhabitants of hell; as for blue-leśyā, thus up to lotus-leśyā; for white-leśyā in the very same way; with the distinction that: as the degrees of leśyā become increasingly purified, they transform into white-leśyā, and having transformed, are reborn among gods of white-leśyā. For that reason, up to they are reborn."
"Truly so, Venerable Sir! Truly so, Venerable Sir!"