Viyahapannatti 24.1.838

24.1.838

rāyagihe jāva evaṃ vayāsī–neraiyā ṇaṃ bhaṃte! kaohiṃto uvavajjaṃti–kiṃ neraiehiṃto uvavajjaṃti? tirikkhajoṇiehiṃto uvavajjaṃti? manussehiṃto uvavajjaṃti? devehiṃto uvavajjaṃti?
goyamā! no neraiehiṃto uvavajjaṃti, tirikkhajoṇiehiṃto uvavajjaṃti, manussehiṃto vi uvavajjaṃti, no devehiṃto uvavajjaṃti|
jai tirikkhajoṇiehiṃto uvavajjaṃti–kiṃ egiṃdiyatirikkhajoṇiehiṃto uvavajjaṃti jāva paṃciṃdiyatirikkhajoṇie-hiṃto uvavajjaṃti?
goyamā! no egiṃdiyatirikkhajoṇiehiṃto uvavajjaṃti, no beṃdiya, no teiṃdiya, no cauriṃdiya, paṃciṃdiyatirikkhajoṇiehiṃto uvavajjaṃti|
jai paṃciṃdiyatirikkhajoṇiehiṃto uvavajjaṃti–kiṃ saṇṇipaṃciṃdiyatirikkhajoṇiehiṃto uvavajjaṃti? asaṇṇipaṃciṃdiyatirikkhajoṇiehiṃto uvavajjaṃti?
goyamā! saṇṇipaṃciṃdiyatirikkhajoṇiehiṃto uvavajjaṃti, asaṇṇipaṃciṃdiyatirikkhajoṇiehiṃto vi uvavajjaṃti|
jai asaṇṇipaṃciṃdiyatirikkhajoṇiehiṃto uvavajjaṃti–kiṃ jalacarehiṃto uvavajjaṃti? thalacarehiṃto uvavajjaṃti? khaha carehiṃto uvavajjaṃti?
goyamā! jalacarehiṃto uvavajjaṃti, thalacarehiṃto vi uvavajjaṃti, khahacarehiṃto vi uvavajjaṃti|
jai jalacara-thalacara-khahacarehiṃto uvavajjaṃti kiṃ pajjattaehiṃto uvavajjaṃti? apajjatta-ehiṃto uvavajjaṃti?
goyamā! pajjattaehiṃto uvavajjaṃti, no apajjattaehiṃto uvavajjaṃti|
pajjattāasaṇṇipaṃciṃdiyatirikkhajoṇie ṇaṃ bhaṃte! je bhavie neraiesu uvavajjittae, se ṇaṃ bhaṃte! katisu puḍhavīsu uvavajjejjā?
goyamā! egāe rayaṇappabhāe puḍhavīe uvavajjejjā|
pajjattāasaṇṇipaṃciṃdiyatirikkhajoṇie ṇaṃ bhaṃte! je bhavie rayaṇappabhāe puḍhavīe neraiesu uvavajjittae, se ṇaṃ bhaṃte! kevatikālaṭṭhitīesu uvavajjejjā?
goyamā! jahanneṇaṃ dasavāsasahassaṭṭhitīesu, ukkoseṇaṃ paliovamassa asaṃkhejjaibhāgaṭṭhitīesu uvavajjejjā|
te ṇaṃ bhaṃte! jīvā egasamaeṇaṃ kevatiyā uvavajjaṃti?
goyamā! jahanneṇaṃ ekko vā do vā tinni vā, ukkoseṇaṃ saṃkhejjā vā asaṃkhejjā vā uvavajjaṃti|
tesi ṇaṃ bhaṃte! jīvāṇaṃ sarīragā kiṃsaṃghayaṇī pannattā?
goyamā! chevaṭṭasaṃghayaṇī pannattā|
tesi ṇaṃ bhaṃte! jīvāṇaṃ kemahāliyā sarīrogāhaṇā pannattā?
goyamā! jahanneṇaṃ aṃgulassa asaṃkhejjaibhāgaṃ, ukkoseṇaṃ joyaṇasahassaṃ|
tesi ṇaṃ bhaṃte! jīvāṇaṃ sarīragā kiṃsaṃṭhiyā pannattā?
goyamā! huṃḍasaṃṭhiyā pannattā|
tesi ṇaṃ bhaṃte! jīvāṇaṃ kati lessāo pannattāo?
goyamā! tinni lessāo pannattāo, taṃ jahā–kaṇhalessā, nīlalessā, kāulessā|
te ṇaṃ bhaṃte! jīvā kiṃ sammadiṭṭhī? micchādiṭṭhī? sammāmicchādiṭṭhī?
goyamā! no sammadiṭṭhī, micchādiṭṭhī, no sammāmicchādiṭṭhī|
te ṇaṃ bhaṃte! jīvā kiṃ nāṇī? annāṇī?
goyamā! no nāṇī, annāṇī, niyamā duannāṇī, taṃ jahā–maiannāṇī ya, suyaannāṇī ya|
te ṇaṃ bhaṃte! jīvā kiṃ maṇajogī? vaijogī? kāyajogī?
goyamā! no maṇajogī, vaijogī vi, kāyajogī vi|
te ṇaṃ bhaṃte! jīvā kiṃ sāgārovauttā? anāgārovauttā?
goyamā! sāgārovauttā vi, anāgārovauttā vi|
tesi ṇaṃ bhaṃte! jīvāṇaṃ kati saṇṇāo pannattāo?
goyamā! cattāri saṇṇāo pannattāo, taṃ jahā– āhārasaṇṇā, bhayasaṇṇā, mehuṇasaṇṇā, pariggaha-
saṇṇā|
tesi ṇaṃ bhaṃte! jīvāṇaṃ kati kasāyā pannattā?
goyamā! cattāri kasāyā pannattā, taṃ jahā–kohakasāe, māṇakasāe, māyākasāe, lobhakasāe|
tesi ṇaṃ bhaṃte! jīvāṇaṃ kati iṃdiyā pannattā?
goyamā! paṃceṃdiyā pannattā, taṃ jahā–soiṃdie jāva phāsiṃdie|
tesi ṇaṃ bhaṃte! jīvāṇaṃ kati samugghāyā pannattā?
goyamā! tao samugghāyā pannattā, taṃ jahā–veyaṇāsamugghāe, kasāyasamugghāe, māraṇaṃtiyasamugghāe|
te ṇaṃ bhaṃte! jīvā kiṃ sāyāveyagā? asāyāveyagā?
goyamā! sāyāveyagā vi, asāyāveyagā vi|
te ṇaṃ bhaṃte! jīvā kiṃ itthīvedagā? purisavedagā? napuṃsagavedagā?
goyamā! no itthīvedagā, no purisavedagā, napuṃsagavedagā|
tesi ṇaṃ bhaṃte! jīvāṇaṃ kevatiyaṃ kālaṃ ṭhitī pannattā?
goyamā! jahanneṇaṃ aṃtomuhuttaṃ, ukkoseṇaṃ puvvakoḍī|
tesi ṇaṃ bhaṃte! jīvāṇaṃ kevatiyā ajjhavasāṇā pannattā?
goyamā! asaṃkhejjā ajjhavasāṇā pannattā|
te ṇaṃ bhaṃte! kiṃ pasatthā? appasatthā? goyamā! pasatthā vi, appasatthā vi|
se ṇaṃ bhaṃte! pajjattāasaṇṇipaṃciṃdiyatirikkhajoṇietti kālao kevaciraṃ hoi?
goyamā! jahanneṇaṃ aṃtomuhuttaṃ, ukkoseṇaṃ puvvakoḍī|
se ṇaṃ bhaṃte! pajjattāasaṇṇipaṃciṃdiyatirikkhajoṇie rayaṇappabhāe puḍhavīe neraie, punaravi pajjattāasaṇṇipaṃciṃdiyatirikkhajoṇietti kevatiyaṃ kālaṃ sevejjā? kevatiyaṃ kālaṃ gatirāgati karejjā?
goyamā! bhavādeseṇaṃ do bhavaggahaṇāiṃ, kālādeseṇaṃ jahanneṇaṃ dasa vāsasahassāiṃ aṃtomuhuttamabbhahiyāiṃ, ukkoseṇaṃ paliovamassa asaṃkhejjaibhāgaṃ puvvakoḍimabbhahiyaṃ, evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirāgatiṃ karejjā|
pajjattā-asaṇṇi-paṃciṃdiya-tirikkhajoṇie ṇaṃ bhaṃte! je bhavie jahannakālaṭṭhitīesu rayaṇappabhāpuḍhavineraiesu uvavajjittae, se ṇaṃ bhaṃte! kevaikālaṭṭhitīesu uvavajjejjā?
goyamā! jahanneṇaṃ dasavāsasahassaṭṭhitīesu, ukkoseṇa vi dasavāsasahassaṭṭhitīesu uvavajjejjā|
te ṇaṃ bhaṃte! jīvā egasamaeṇaṃ kevatiyā uvavajjaṃti? evaṃ sacceva vattavvayā niravasesā bhāṇiyavvā jāva anubaṃdho tti|
se ṇaṃ bhaṃte! pajjattāasaṇṇipaṃciṃdiyatirikkhajoṇie jahannakālaṭṭhitīyarayaṇappabhāpuḍhavi-neraie, punaravi pajjattāasaṇṇi paṃciṃdiyatirikkhajoṇietti kevatiyaṃ kālaṃ sevejjā? kevatiyaṃ kālaṃ gatirāgatiṃ karejjā?
goyamā! bhavādeseṇaṃ do bhavaggahaṇāiṃ, kālādeseṇaṃ jahanneṇaṃ dasavāsasahassāiṃ aṃtomuhuttamabbhahiyāiṃ, ukkoseṇaṃ puvvakoḍī dasahiṃ vāsasahassehiṃ abbhahiyā, evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirāgatiṃ karejjā|
pajjattāasaṇṇipaṃciṃdiyatirikkhajoṇie ṇaṃ je bhavie ukkosakālaṭṭhitīesu rayaṇappabhā-puḍhavineraiesu uvavajjittae, se ṇaṃ bhaṃte! kevatiyakālaṭṭhitīesu uvavajjejjā?
goyamā! jahanneṇaṃ paliovamassa asaṃkhejjaibhāgaṭṭhitīesu, ukkoseṇa vi paliovamassa asaṃkhejjaibhāgaṭṭhitīesu uvavajjejjā|
te ṇaṃ bhaṃte! jīvā egasamaeṇaṃ kevatiyā uvavajjaṃti? avasesaṃ taṃ ceva jāva anubaṃdho|
se ṇaṃ bhaṃte! pajjattāasaṇṇipaṃciṃdiyatirikkhajoṇie ukkosakālaṭṭhitīyarayaṇappabhāpuḍhavineraie, punaravi pajjattā-asaṇṇipaṃciṃdiyatirikkhajoṇietti kevatiyaṃ kālaṃ sevejjā? kevatiyaṃ kālaṃ gatirāgatiṃ karejjā?
goyamā! bhavādeseṇaṃ do bhavaggahaṇāiṃ, kālādeseṇaṃ jahanneṇaṃ paliovamassa asaṃkhejjaibhāgaṃ aṃtomuhuttamabbhahiyaṃ, ukkoseṇaṃ paliovamassa asaṃkhejjaibhāgaṃ puvvakoḍimabbhahiyaṃ, evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirāgatiṃ karejjā|
jahannakālaṭṭhitīyapajjattāasaṇṇipaṃciṃdiyatirikkhajoṇie ṇaṃ bhaṃte! je bhavie rayaṇappabhā- puḍhavineraiesu uvavajjittae, se ṇaṃ bhaṃte! kevatiyakālaṭṭhitīesu uvavajjejjā?
goyamā! jahanneṇaṃ dasavāsasahassaṭṭhitīesu, ukkoseṇaṃ paliovamassa asaṃkhejjaibhāgaṭṭhitīesu uvavajjejjā|
te ṇaṃ bhaṃte! jīvā egasamaeṇaṃ kevatiyā uvavajjaṃti? sesaṃ taṃ ceva, navaraṃ–imāiṃ tinni nāṇattāiṃ–āuṃ, ajjhavasāṇā, anubaṃdho ya| jahanneṇaṃ ṭhitī aṃtomuhuttaṃ, ukkoseṇa vi aṃtomuhuttaṃ|
tesi ṇaṃ bhaṃte! jīvāṇaṃ kevatiyā ajjhavasāṇā pannattā?
goyamā! asaṃkhejjā ajjhavasāṇā pannattā|
te ṇaṃ bhaṃte! kiṃ pasatthā? appasatthā?
goyamā! no pasatthā, appasatthā anubaṃdho aṃtomuhuttaṃ, sesaṃ taṃ ceva|
se ṇaṃ bhaṃte! jahannakālaṭṭhitīyapajjattāasaṇṇipaṃciṃdiyatirikkhajoṇie rayaṇappabhāe jāva gatirāgatiṃ karejjā?
goyamā! bhavādeseṇaṃ do bhavaggahaṇāiṃ, kālādeseṇaṃ jahanneṇaṃ dasavāsasahassāiṃ aṃtomuhuttamabbhahiyāiṃ, ukkoseṇaṃ paliovamassa asaṃkhejjaibhāgaṃ aṃtomuhuttamabbhahiyaṃ, evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirāgatiṃ karejjā|
jahannakālaṭṭhitīyapajjattāasaṇṇipaṃciṃdiyatirikkhajoṇie ṇaṃ bhaṃte! je bhavie jahannakāla-ṭṭhitīesu rayaṇappabhāpuḍhavineraiesu uvavajjittae, se ṇaṃ bhaṃte! kevatiyakālaṭṭhitīesu uvavajjejjā?
goyamā! jahanneṇaṃ dasavāsasahassaṭṭhitīesu, ukkoseṇa vi dasavāsasahassaṭṭhitīesu uvavajjejjā|
te ṇaṃ bhaṃte! jīvā egasamaeṇaṃ kevatiyā uvavajjaṃti? sesaṃ taṃ ceva, tāiṃ ceva tinni nāṇattāiṃ jāva–
se ṇaṃ bhaṃte! jahannakālaṭṭhitīyapajjattā asaṇṇipaṃciṃdiyatirikkhajoṇie jahannakāla-ṭṭhitīyarayaṇappabhāpuḍhavineraie punaravi jāva gatirāgatiṃ karejjā?
goyamā! bhavādeseṇaṃ do bhavaggahaṇāiṃ, kālādeseṇaṃ jahanneṇaṃ dasavāsasahassāiṃ aṃtomuhuttamabbhahiyāiṃ, ukkoseṇa vi dasavāsasahassāiṃ aṃtomuhuttamabbhahiyāiṃ, evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirāgatiṃ karejjā|
jahannakālaṭṭhitīyapajjattāasaṇṇipaṃciṃdiyatirikkhajoṇie ṇaṃ bhaṃte! je bhavie ukkosa-kālaṭṭhitīesu rayaṇappabhāpuḍhavineraiesu uvavajjittae, se ṇaṃ bhaṃte! kevatiyakālaṭṭhitīesu uvavajjejjā?
goyamā! jahanneṇaṃ paliovamassa asaṃkhejjaibhāgaṭṭhitīesu, ukkoseṇa vi paliovamassa asaṃkhejjaibhāgaṭṭhitīesu uvavajjejjā|
te ṇaṃ bhaṃte! jīvā egasamaeṇaṃ kevatiyā uvavajjaṃti? avasesaṃ taṃ ceva, tāiṃ ceva tinni nāṇattāiṃ jāva–
se ṇaṃ bhaṃte! jahannakālaṭṭhitīyapajjattāasaṇṇipaṃciṃdiyatirikkhajoṇie ukkosakāla-ṭṭhitīyarayaṇappabhāe jāva gatirāgatiṃ karejjā?
goyamā! bhavādeseṇaṃ do bhavaggahaṇāiṃ, kālādeseṇaṃ jahanneṇaṃ paliovamassa asaṃkhejjaibhāgaṃ aṃtomuhuttamabbhahiyaṃ, ukkoseṇa vi paliovamassa asaṃkhejjaibhāgaṃ aṃtomuhuttamabbhahiyaṃ, evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirāgatiṃ karejjā|
ukkosakālaṭṭhitīyapajjattāasaṇṇipaṃciṃdiyatirikkhajoṇie ṇaṃ bhaṃte! je bhavie rayaṇappabhā-puḍhavineraiesu uvavajjittae, se ṇaṃ bhaṃte! kevatiyakālaṭṭhitīesu uvavajjejjā?
goyamā! jahanneṇaṃ dasavāsasahassaṭṭhitīesu, ukkoseṇaṃ paliovamassa asaṃkhejjaibhāgaṭṭhitīesu uvavajjejjā|
te ṇaṃ bhaṃte! jīvā egasamaeṇaṃ kevatiyā uvavajjaṃti? avasesaṃ jaheva ohiyagamaeṇaṃ taheva aṇugaṃtavvaṃ, navaraṃ–imāiṃ donnināṇattāiṃ–ṭhitī jahanneṇaṃ puvvakoḍī, ukkoseṇa vi puvvakoḍī| evaṃ anubaṃdho vi| avasesaṃ taṃ ceva|
se ṇaṃ bhaṃte! ukkosakālaṭṭhitīyapajjattāasaṇṇipaṃciṃdiyatirikkhajoṇie rayaṇappabhāe jāva gatirāgatiṃ karejjā?
goyamā! bhavādeseṇaṃ do bhavaggahaṇāiṃ, kālādeseṇaṃ jahanneṇaṃ puvvakoḍī dasahiṃ vāsasahassehiṃ abbhahiyā, ukkoseṇaṃ paliovamassa asaṃkhejjaibhāgaṃ puvvakoḍīe abbhahiyaṃ, evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirāgatiṃ karejjā|
ukkosakālaṭṭhitīyapajjattāasaṇṇipaṃciṃdiyatirikkhajoṇie ṇaṃ bhaṃte! je bhavie jahannakāla-ṭṭhitīesu rayaṇappabhāpuḍhavineraiesu uvavajjittae, se ṇaṃ bhaṃte! kevatiyakālaṭṭhitīesu uvavajjejjā?
goyamā! jahanneṇaṃ dasavāsasahassaṭṭhitīesu, ukkoseṇa vi dasavāsasahassaṭṭhitīesu uvavajjejjā|
te ṇaṃ bhaṃte! jīvā egasamaeṇaṃ kevatiyā uvavajjaṃti? sesaṃ taṃ ceva, jahā sattamagamae jāva–
se ṇaṃ bhaṃte! uvakosakālaṭṭhitīyapajjattāasaṇṇipaṃciṃdiyatirikkhajoṇie jahannakālaṭṭhitīya- rayaṇappabhāe jāva gatirāgatiṃ karejjā?
goyamā! bhavādeseṇaṃ do bhavaggahaṇāiṃ, kālādeseṇaṃ jahanneṇaṃ puvvakoḍī dasahiṃ vāsasahassehiṃ abbhahiyā, ukkoseṇa vi puvvakoḍī dasahiṃ vāsasahassehiṃ abbhahiyā, evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirāgatiṃ karejjā|
ukkosakālaṭṭhitīyapajjattāasaṇṇipaṃciṃdiyatirikkhajoṇie ṇaṃ bhaṃte! je bhavie ukkosakāla-ṭṭhitīesu rayaṇappabhāpuḍhavineraiesu uvavajjittae, se ṇaṃ bhaṃte! kevatiyakālaṭṭhitīesu uvavajjejjā?
goyamā! jahanneṇaṃ paliovamassa asaṃkhejjaibhāgaṭṭhitīesu, ukkoseṇa vi paliovamassa asaṃkhejjaibhāgaṭṭhitīesu uvavajjejjā
te ṇaṃ bhaṃte! jīvā egasamaeṇaṃ kevatiyā uvavajjaṃti? sesaṃ jahā sattamagamae jāva–
se ṇaṃ bhaṃte! ukkosakālaṭṭhitīyapajjattāasaṇṇipaṃciṃdiyatirikkhajoṇie ukkosakālaṭṭhitīya-rayaṇappabhāe jāva gatirāgatiṃ karejjā?
goyamā! bhavādeseṇaṃ do bhavaggahaṇāiṃ, kālādeseṇaṃ jahanneṇaṃ paliovamassa asaṃkhejjaibhāgaṃ puvvakoḍīe abbhahiyaṃ, ukkoseṇa vi paliovamassa asaṃkhejjaibhāgaṃ puvvakoḍīe abbhahiyaṃ, evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirāgatiṃ karejjā| evaṃ ete ohiyā tinni gamagā, jahanna-kālaṭṭhitīesu tinni gamagā, ukkosakālaṭṭhitīesu tinni gamagā, savvete nava gamagā bhavaṃti|

At Rājagṛha […] he said thus: “From where, Venerable Sir, do inhabitants of hell take birth? Do they take birth from inhabitants of hell? Do they take birth from animals? Do they take birth from humans? Do they take birth from gods?”
“Gautama, they do not take birth from inhabitants of hell; they take birth from animals, and they also take birth from humans; they do not take birth from gods.”
“If they take birth from animals, do they take birth from one-sensed animals up to five-sensed animals?”
“Gautama, they do not take birth from one-sensed animals, nor from two-sensed, nor from three-sensed, nor from four-sensed; they take birth from five-sensed animals.”
“If they take birth from five-sensed animals, do they take birth from sentient five-sensed animals or from non-sentient five-sensed animals?”
“Gautama, they take birth from sentient five-sensed animals, and they also take birth from non-sentient five-sensed animals.”
“If they take birth from non-sentient five-sensed animals, do they take birth from aquatic animals? Do they take birth from terrestrial animals? Do they take birth from aerial animals?”
“Gautama, they take birth from aquatic animals, they also take birth from terrestrial animals, and they also take birth from aerial animals.”
“If they take birth from aquatic, terrestrial, and aerial animals, do they take birth from developable ones or from undevelopable ones?”
“Gautama, they take birth from developable ones, not from undevelopable ones.”
“A developable non-sentient five-sensed animal, Venerable Sir, who is fit to take birth among inhabitants of hell—in how many earths, Venerable Sir, might he take birth?”
“Gautama, he might take birth in one, the Ratnaprabhā earth.”
“A developable non-sentient five-sensed animal, Venerable Sir, who is fit to take birth among the inhabitants of hell in the Ratnaprabhā earth—with what lifespan duration, Venerable Sir, might he take birth?”
“Gautama, he might take birth with a lifespan duration of at minimum ten thousand years, at maximum an innumerableth part of a palyopama.”
“How many of those souls, Venerable Sir, take birth in a single moment?”
“Gautama, at minimum one or two or three; at maximum numerable or innumerable take birth.”
“Of what bone-joint structure, Venerable Sir, are the bodies of those souls taught to be?”
“Gautama, they are taught to have the sevārta bone-joint structure.”
“How great a bodily dimension, Venerable Sir, is taught for those souls?”
“Gautama, at minimum an innumerableth part of a finger-breadth, at maximum a thousand yojanas.”
“Of what bodily configuration, Venerable Sir, are the bodies of those souls taught to be?”
“Gautama, they are taught to have the huṇḍaka bodily configuration.”
“How many lesyās, Venerable Sir, are taught for those souls?”
“Gautama, three lesyās are taught, namely: black lesyā, blue lesyā, and grey lesyā.”
“Are those souls, Venerable Sir, of right view, wrong view, or right-and-wrong view?”
“Gautama, they are not of right view; they are of wrong view; they are not of right-and-wrong view.”
“Are those souls, Venerable Sir, knowing or unknowing?”
“Gautama, they are not knowing; they are unknowing; invariably possessing two kinds of unknowing, namely: mind-unknowing and scriptural-unknowing.”
“Do those souls, Venerable Sir, possess mental activity, vocal activity, or bodily activity?”
“Gautama, they do not possess mental activity; they possess vocal activity and also bodily activity.”
“Are those souls, Venerable Sir, engaged in determinate cognition or indeterminate cognition?”
“Gautama, they are engaged in determinate cognition and also in indeterminate cognition.”
“How many notions, Venerable Sir, are taught for those souls?”
“Gautama, four notions are taught, namely: notion of food, notion of fear, notion of sexual coupling, and notion of possessiveness.”
“How many passions, Venerable Sir, are taught for those souls?”
“Gautama, four passions are taught, namely: anger-passion, pride-passion, deceit-passion, and greed-passion.”
“How many sense organs, Venerable Sir, are taught for those souls?”
“Gautama, five sense organs are taught, namely: auditory sense organ up to tactile sense organ.”
“How many extensions, Venerable Sir, are taught for those souls?”
“Gautama, three extensions are taught, namely: pain-extension, passion-extension, and death-extension.”
“Do those souls, Venerable Sir, experience pleasant feeling or unpleasant feeling?”
“Gautama, they experience pleasant feeling and also unpleasant feeling.”
“Do those souls, Venerable Sir, experience female gender, male gender, or neuter gender?”
“Gautama, they do not experience female gender, nor male gender; they experience neuter gender.”
“For how long a lifespan duration, Venerable Sir, are those souls taught to live?”
“Gautama, at minimum an antarmuhūrta, at maximum a pūrvakoṭī.”
“How many states of volition, Venerable Sir, are taught for those souls?”
“Gautama, innumerable states of volition are taught.”
“Are they, Venerable Sir, auspicious or inauspicious?”
“Gautama, they are auspicious and also inauspicious.”
“For how long a time, Venerable Sir, does one remain as that developable non-sentient five-sensed animal?”
“Gautama, at minimum an antarmuhūrta, at maximum a pūrvakoṭī.”
“For how long a time, Venerable Sir, might that developable non-sentient five-sensed animal, as an inhabitant of hell in the Ratnaprabhā earth, and once again as a developable non-sentient five-sensed animal, spend time? For how long a time might he make transmigration?”
“Gautama, in terms of births, two takings of birth; in terms of time, at minimum ten thousand years plus an antarmuhūrta, at maximum an innumerableth part of a palyopama plus a pūrvakoṭī; for this much time he might spend time, for this much time he might make transmigration.”
“A developable non-sentient five-sensed animal, Venerable Sir, who is fit to take birth among inhabitants of hell in the Ratnaprabhā earth with a minimum lifespan duration—with what lifespan duration, Venerable Sir, might he take birth?”
“Gautama, at minimum with a lifespan duration of ten thousand years, and at maximum also with a lifespan duration of ten thousand years, he might take birth.”
“How many of those souls, Venerable Sir, take birth in a single moment? In this way the entire exposition is to be spoken without remainder, up to continuity.”
“For how long a time, Venerable Sir, might that developable non-sentient five-sensed animal, as an inhabitant of hell in the Ratnaprabhā earth with a minimum lifespan duration, and once again as a developable non-sentient five-sensed animal, spend time? For how long a time might he make transmigration?”
“Gautama, in terms of births, two takings of birth; in terms of time, at minimum ten thousand years plus an antarmuhūrta, at maximum a pūrvakoṭī plus ten thousand years; for this much time he might spend time, for this much time he might make transmigration.”
“A developable non-sentient five-sensed animal, Venerable Sir, who is fit to take birth among inhabitants of hell in the Ratnaprabhā earth with a maximum lifespan duration—with what lifespan duration, Venerable Sir, might he take birth?”
“Gautama, at minimum with a lifespan duration of an innumerableth part of a palyopama, and at maximum also with a lifespan duration of an innumerableth part of a palyopama, he might take birth.”
“How many of those souls, Venerable Sir, take birth in a single moment? The rest is just the same up to continuity.”
“For how long a time, Venerable Sir, might that developable non-sentient five-sensed animal, as an inhabitant of hell in the Ratnaprabhā earth with a maximum lifespan duration, and once again as a developable non-sentient five-sensed animal, spend time? For how long a time might he make transmigration?”
“Gautama, in terms of births, two takings of birth; in terms of time, at minimum an innumerableth part of a palyopama plus an antarmuhūrta, at maximum an innumerableth part of a palyopama plus a pūrvakoṭī; for this much time he might spend time, for this much time he might make transmigration.”
“A developable non-sentient five-sensed animal with a minimum lifespan duration, Venerable Sir, who is fit to take birth among inhabitants of hell in the Ratnaprabhā earth—with what lifespan duration, Venerable Sir, might he take birth?”
“Gautama, at minimum with a lifespan duration of ten thousand years, at maximum with a lifespan duration of an innumerableth part of a palyopama, he might take birth.”
“How many of those souls, Venerable Sir, take birth in a single moment? The rest is just the same, except these three differences: lifespan, states of volition, and continuity. At minimum lifespan duration is an antarmuhūrta, at maximum also an antarmuhūrta.”
“How many states of volition, Venerable Sir, are taught for those souls?”
“Gautama, innumerable states of volition are taught.”
“Are they, Venerable Sir, auspicious or inauspicious?”
“Gautama, they are not auspicious; they are inauspicious. Continuity is an antarmuhūrta; the rest is just the same.”
“For how long a time, Venerable Sir, might that developable non-sentient five-sensed animal with a minimum lifespan duration, in Ratnaprabhā […] make transmigration?”
“Gautama, in terms of births, two takings of birth; in terms of time, at minimum ten thousand years plus an antarmuhūrta, at maximum an innumerableth part of a palyopama plus an antarmuhūrta; for this much time he might spend time, for this much time he might make transmigration.”
“A developable non-sentient five-sensed animal with a minimum lifespan duration, Venerable Sir, who is fit to take birth among inhabitants of hell in the Ratnaprabhā earth with a minimum lifespan duration—with what lifespan duration, Venerable Sir, might he take birth?”
“Gautama, at minimum with a lifespan duration of ten thousand years, and at maximum also with a lifespan duration of ten thousand years, he might take birth.”
“How many of those souls, Venerable Sir, take birth in a single moment? The rest is just the same; those same three differences up to—”
“For how long a time, Venerable Sir, might that developable non-sentient five-sensed animal with a minimum lifespan duration, as an inhabitant of hell in the Ratnaprabhā earth with a minimum lifespan duration, once again […] make transmigration?”
“Gautama, in terms of births, two takings of birth; in terms of time, at minimum ten thousand years plus an antarmuhūrta, and at maximum also ten thousand years plus an antarmuhūrta; for this much time he might spend time, for this much time he might make transmigration.”
“A developable non-sentient five-sensed animal with a minimum lifespan duration, Venerable Sir, who is fit to take birth among inhabitants of hell in the Ratnaprabhā earth with a maximum lifespan duration—with what lifespan duration, Venerable Sir, might he take birth?”
“Gautama, at minimum with a lifespan duration of an innumerableth part of a palyopama, and at maximum also with a lifespan duration of an innumerableth part of a palyopama, he might take birth.”
“How many of those souls, Venerable Sir, take birth in a single moment? The rest is just the same; those same three differences up to—”
“For how long a time, Venerable Sir, might that developable non-sentient five-sensed animal with a minimum lifespan duration, in the Ratnaprabhā with a maximum lifespan duration […] make transmigration?”
“Gautama, in terms of births, two takings of birth; in terms of time, at minimum an innumerableth part of a palyopama plus an antarmuhūrta, and at maximum also an innumerableth part of a palyopama plus an antarmuhūrta; for this much time he might spend time, for this much time he might make transmigration.”
“A developable non-sentient five-sensed animal with a maximum lifespan duration, Venerable Sir, who is fit to take birth among inhabitants of hell in the Ratnaprabhā earth—with what lifespan duration, Venerable Sir, might he take birth?”
“Gautama, at minimum with a lifespan duration of ten thousand years, at maximum with a lifespan duration of an innumerableth part of a palyopama, he might take birth.”
“How many of those souls, Venerable Sir, take birth in a single moment? The rest is to be understood just as in the general case, except these two differences: lifespan duration at minimum a pūrvakoṭī, at maximum also a pūrvakoṭī; likewise also continuity; the rest is just the same.”
“For how long a time, Venerable Sir, might that developable non-sentient five-sensed animal with a maximum lifespan duration, in Ratnaprabhā […] make transmigration?”
“Gautama, in terms of births, two takings of birth; in terms of time, at minimum a pūrvakoṭī plus ten thousand years, at maximum an innumerableth part of a palyopama plus a pūrvakoṭī; for this much time he might spend time, for this much time he might make transmigration.”
“A developable non-sentient five-sensed animal with a maximum lifespan duration, Venerable Sir, who is fit to take birth among inhabitants of hell in the Ratnaprabhā earth with a minimum lifespan duration—with what lifespan duration, Venerable Sir, might he take birth?”
“Gautama, at minimum with a lifespan duration of ten thousand years, and at maximum also with a lifespan duration of ten thousand years, he might take birth.”
“How many of those souls, Venerable Sir, take birth in a single moment? The rest is just the same, as in the seventh case, up to—”
“For how long a time, Venerable Sir, might that developable non-sentient five-sensed animal with a maximum lifespan duration, in Ratnaprabhā with a minimum lifespan duration […] make transmigration?”
“Gautama, in terms of births, two takings of birth; in terms of time, at minimum a pūrvakoṭī plus ten thousand years, and at maximum also a pūrvakoṭī plus ten thousand years; for this much time he might spend time, for this much time he might make transmigration.”
“A developable non-sentient five-sensed animal with a maximum lifespan duration, Venerable Sir, who is fit to take birth among inhabitants of hell in the Ratnaprabhā earth with a maximum lifespan duration—with what lifespan duration, Venerable Sir, might he take birth?”
“Gautama, at minimum with a lifespan duration of an innumerableth part of a palyopama, and at maximum also with a lifespan duration of an innumerableth part of a palyopama, he might take birth.”
“How many of those souls, Venerable Sir, take birth in a single moment? The rest is as in the seventh case, up to—”
“For how long a time, Venerable Sir, might that developable non-sentient five-sensed animal with a maximum lifespan duration, in Ratnaprabhā with a maximum lifespan duration […] make transmigration?”
“Gautama, in terms of births, two takings of birth; in terms of time, at minimum an innumerableth part of a palyopama plus a pūrvakoṭī, and at maximum also an innumerableth part of a palyopama plus a pūrvakoṭī; for this much time he might spend time, for this much time he might make transmigration. Thus these are three general cases, three cases with minimum lifespan duration, and three cases with maximum lifespan duration; all these are nine cases.”