Viyahapannatti 24.1.841

24.1.841

jai manussehiṃto uvavajjaṃti– kiṃ saṇṇi-manussehiṃto uvavajjaṃti? asaṇṇi-manussehiṃto uvavajjaṃti?
goyamā! saṇṇimanussehiṃto uvavajjaṃti, no asaṇṇimanussehiṃto uvavajjaṃti|
jai saṇṇimanussehiṃto uvavajjaṃti–kiṃ saṃkhejjavāsāuyasaṇṇimanussehiṃto uvavajjaṃti? asaṃkhejjavāsāuyasaṇṇimaṇussehiṃto uvavajjaṃti?
goyamā! saṃkhejjavāsāuyasaṇṇimanussehiṃto uvavajjaṃti, no asaṃkhejjavāsāuyasaṇṇi-manussehiṃto uvavajjaṃti|
jai saṃkhejjavāsāuyasaṇṇimanussehiṃto uvavajjaṃti– kiṃ pajjattasaṃkhejjavāsāuyasaṇṇi-manussehiṃto uvavajjaṃti? apajjattasaṃkhejjavāsāuyasaṇṇimanussehiṃto uvavajjaṃti?
goyamā! pajjattasaṃkhejjavāsāuyasaṇṇimanussehiṃto uvavajjaṃti, no apajjattasaṃkhejja-vāsāuya-saṇṇimanussehiṃto uvavajjaṃti|
pajjattasaṃkhejjavāsāuyasaṇṇimanusse ṇaṃ bhaṃte! je bhavie neraiesu uvavajjittae, se ṇaṃ bhaṃte! katisu puḍhavīsu uvavajjejjā?
goyamā! sattasu puḍhavīsu uvavajjejjā, taṃ jahā–rayaṇappabhāe jāva ahesattamāe|
pajjattasaṃkhejjavāsāuyasaṇṇimanusse ṇaṃ bhaṃte! je bhavie rayaṇappabhāe puḍhavīe neraiesu uvavajjittae, se ṇaṃ bhaṃte! kevatikālaṭṭhitīesu uvavajjejjā? goyamā! jahanneṇaṃ dasavāsa-sahassaṭṭhitīesu, ukkoseṇaṃ sāgarovamaṭṭhitīesu uvavajjejjā|
te ṇaṃ bhaṃte! jīvā egasamaeṇaṃ kevatiyā uvavajjaṃti?
goyamā! jahanneṇaṃ ekko vā do vā tinni vā, ukkoseṇaṃ saṃkhejjā uvavajjaṃti| saṃghayaṇā cha, sarīrogāhaṇā jahanneṇaṃ aṃgula-puhattaṃ, ukkoseṇaṃ paṃcadhanusayāiṃ|
evaṃ sesaṃ jahā saṇṇipaṃciṃdiya-tirikkhajoṇiyāṇaṃ jāva bhavādeso tti, navaraṃ–cattāri nāṇā tinni annāṇā bhayaṇāe| cha samugghāyā kevalivajjā| ṭhitī anubaṃdho ya jahanneṇaṃ māsapuhattaṃ, ukkoseṇaṃ puvvakoḍī, sesaṃ taṃ ceva| kālā deseṇaṃ jahanneṇaṃ dasavāsasahassāiṃ māsapuhattamabbhahiyāiṃ, ukkoseṇaṃ cattāri sāgarovamāiṃ cauhiṃ puvvakoḍīhiṃ abbhahiyāiṃ, evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirāgatiṃ karejjā|
so ceva jahannakālaṭṭhitīesu uvavanno, esa ceva vattavvayā, navaraṃ–kālādeseṇaṃ jahanneṇaṃ dasavāsasahassāiṃ māsapuhattamabbhahiyāiṃ, ukkoseṇaṃ cattāri puvvakoḍīo cattālīsāe vāsasahassehiṃ abbhahiyāo, evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirāgatiṃ karejjā|
so ceva ukkosakālaṭṭhitīesu uvavanno, esa ceva vattavvayā, navaraṃ–kālādeseṇaṃ jahanneṇaṃ sāgarovamaṃ māsapuhattamabbhahiyaṃ, ukkoseṇaṃ cattāri sāgarovamāiṃ cauhiṃ puvvakoḍīhiṃ abbhahiyāiṃ, evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirāgatiṃ karejjā|
so ceva appaṇā jahannakālaṭṭhitīo jāo, esa ceva vattavvayā, navaraṃ–imāiṃ paṃca nāṇattāiṃ–1. sarīrogāhaṇā jaha-ṇṇeṇaṃ aṃgulapuhattaṃ, ukkoseṇa vi aṃgulapuhattaṃ 2. tinni nāṇā tinni annāṇāiṃ bhayaṇāe 3. paṃca samugghāyā ādillā 4-5. ṭhitī anubaṃdho ya jahanneṇaṃ māsapuhattaṃ, ukkoseṇa vi māsapuhattaṃ, sesaṃ taṃ ceva jāva bhavādesotti| kālādeseṇaṃ jahanneṇaṃ dasavāsasahassāiṃ māsapuhatta-mabbhahiyāiṃ, ukkoseṇaṃ cattāri sāgarovamāiṃ cauhiṃ māsapuhattehiṃ abbhahiyāiṃ evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gati-rāgatiṃ karejjā|
so ceva jahannakālaṭṭhitīesu uvavanno, esa ceva vattavvayā cautthagamagasarisā, navaraṃ–kālādeseṇaṃ jahanneṇaṃ dasavāsasahassāiṃ māsapuhattamabbhahiyāiṃ, ukkoseṇaṃ cattālīsaṃ vāsasahassāiṃ cauhiṃ māsapuhattehiṃ abbhahiyāiṃ, evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirāgatiṃ karejjā|
so ceva ukkosakālaṭṭhitīesu uvavanno, esa ceva gamago, navaraṃ–kālādeseṇaṃ jahanneṇaṃ sāgarovamaṃ māsapuhattamabbhahiyaṃ, ukkoseṇaṃ cattāri sāgarovamāiṃ cauhiṃ māsapuhattehiṃ abbhahiyāiṃ, evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirāgatiṃ karejjā|
so ceva appaṇā ukkosakālaṭṭhitīo jāo, so ceva paḍhamagamao neyavvo, navaraṃ–sarīrogāhaṇā jahanneṇaṃ paṃcadhanusayāiṃ, ukkoseṇa vi paṃcadhanusayāiṃ| ṭhitī jahanneṇaṃ puvvakoḍī, ukkoseṇa vi puvvakoḍī| evaṃ anubaṃdho vi| kālādeseṇaṃ jahanneṇaṃ puvvakoḍī dasahiṃ vāsasahassehiṃ abbhahiyā, ukkoseṇaṃ cattāri sāgarovamāiṃ cauhiṃ puvvakoḍīhiṃ abbhahiyāiṃ, evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirāgatiṃ karejjā|
so ceva jahannakālaṭṭhitīesu uvavanno, sacceva sattamagamagavattavvayā, navaraṃ–kālādeseṇaṃ jahanneṇaṃ puvvakoḍī dasahiṃ vāsasahassehiṃ abbhahiyā, ukkoseṇaṃ cattāri puvvakoḍīo cattālīsāe vāsa-sahassehiṃ abbhahiyāo, evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirāgatiṃ karejjā|
so ceva ukkosakālaṭṭhitīesu uvavanno, sacceva sattamagamagavattavvayā, navaraṃ–kālādeseṇaṃ jahanneṇaṃ sāgarovamaṃ puvvakoḍīe abbhahiyaṃ, ukkoseṇaṃ cattāri sāgarovamāiṃ cauhiṃ puvvakoḍīhiṃ abbhahiyāiṃ, evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirāgatiṃ karejjā|

"If they are reborn from humans, do they take birth from sentient humans or from non-sentient humans?"
"Gautama! They take birth from sentient humans, not from non-sentient humans."
"If they take birth from sentient humans, do they take birth from sentient humans having a numerable lifespan of years or from sentient humans having an innumerable lifespan of years?"
"Gautama! They take birth from sentient humans having a numerable lifespan of years, not from sentient humans having an innumerable lifespan of years."
"If they take birth from sentient humans having a numerable lifespan of years, do they take birth from developed sentient humans having a numerable lifespan of years or from undeveloped sentient humans having a numerable lifespan of years?"
"Gautama! They take birth from developed sentient humans having a numerable lifespan of years, not from undeveloped sentient humans having a numerable lifespan of years."
"Venerable Sir! If a developed sentient human having a numerable lifespan of years is capable of being reborn among hell-beings, Venerable Sir, into how many hell-earths could he be reborn?"
"Gautama! He could be reborn into the seven hell-earths, namely: into Ratnaprabhā up to Adhaḥsaptamī."
"Venerable Sir! If a developed sentient human having a numerable lifespan of years is capable of being reborn among the hell-beings of the Ratnaprabhā hell-earth, Venerable Sir, with a lifespan duration of how much time could he be reborn?"
"Gautama! At a minimum with a lifespan duration of ten thousand years; at a maximum with a lifespan duration of one sāgaropama could he be reborn."
"Venerable Sir! In a single instant, how many such souls are reborn?"
"Gautama! At a minimum one, two, or three; at a maximum a numerable number are reborn. There are six bone-joint structures. Body-occupancy is at a minimum a few aṅgulas; at a maximum five hundred dhanuṣas.
In this way the rest is just as for sentient five-sensed animals up to regarding state of existence, with the distinction: four types of knowledge and three types of non-knowledge by alternative option; six combustive projections, excluding that of the omniscient; lifespan duration and continuation are at a minimum a few months, at a maximum a pūrvakoṭi; the rest is just that. According to time: at a minimum ten thousand years exceeded by a few months; at a maximum four sāgaropamas exceeded by four pūrvakoṭis—for this much time he may abide, for this much time he may transit back and forth.
If that very same [human] is reborn among those with minimum lifespan duration, this very statement applies, with the distinction: according to time, at a minimum ten thousand years exceeded by a few months; at a maximum four pūrvakoṭis exceeded by forty thousand years—for this much time he may abide, for this much time he may transit back and forth.
If that very same [human] is reborn among those with maximum lifespan duration, this very statement applies, with the distinction: according to time, at a minimum one sāgaropama exceeded by a few months; at a maximum four sāgaropamas exceeded by four pūrvakoṭis—for this much time he may abide, for this much time he may transit back and forth.
If that very same [human] is himself of minimum lifespan duration, this very statement applies, with the distinction of these five differences: (1) body-occupancy is at a minimum a few aṅgulas, and at a maximum also a few aṅgulas; (2) three types of knowledge and three types of non-knowledge by alternative option; (3) the first five combustive projections; (4–5) lifespan duration and continuation are at a minimum a few months, and at a maximum also a few months; the rest is just that up to regarding state of existence. According to time: at a minimum ten thousand years exceeded by a few months; at a maximum four sāgaropamas exceeded by four sets of a few months—for this much time he may abide, for this much time he may transit back and forth.
If that very same [human] is reborn among those with minimum lifespan duration, this very statement is like the fourth method, with the distinction: according to time, at a minimum ten thousand years exceeded by a few months; at a maximum forty thousand years exceeded by four sets of a few months—for this much time he may abide, for this much time he may transit back and forth.
If that very same [human] is reborn among those with maximum lifespan duration, this very same method applies, with the distinction: according to time, at a minimum one sāgaropama exceeded by a few months; at a maximum four sāgaropamas exceeded by four sets of a few months—for this much time he may abide, for this much time he may transit back and forth.
If that very same [human] is himself of maximum lifespan duration, that very first method is to be known, with the distinction: body-occupancy is at a minimum five hundred dhanuṣas, and at a maximum also five hundred dhanuṣas; lifespan duration is at a minimum one pūrvakoṭi, and at a maximum also one pūrvakoṭi; continuation is likewise. According to time: at a minimum one pūrvakoṭi exceeded by ten thousand years; at a maximum four sāgaropamas exceeded by four pūrvakoṭis—for this much time he may abide, for this much time he may transit back and forth.
If that very same [human] is reborn among those with minimum lifespan duration, the statement of the seventh method is to be applied, with the distinction: according to time, at a minimum one pūrvakoṭi exceeded by ten thousand years; at a maximum four pūrvakoṭis exceeded by forty thousand years—for this much time he may abide, for this much time he may transit back and forth.
If that very same [human] is reborn among those with maximum lifespan duration, the statement of the seventh method is to be applied, with the distinction: according to time, at a minimum one sāgaropama exceeded by one pūrvakoṭi; at a maximum four sāgaropamas exceeded by four pūrvakoṭis—for this much time he may abide, for this much time he may transit back and forth."