Viyahapannatti 24.12.846

24.12.846

puḍhavikkāiyā ṇaṃ bhaṃte! kaohiṃto uvavajjaṃti–kiṃ neraiehiṃto uvavajjaṃti? tirikkhajoṇiya-manussadevehiṃto uvavajjaṃti?
goyamā! no neraiehiṃto uvavajjaṃti, tirikkhajoṇiya-manussa-devehiṃto uvavajjaṃti|
jai tirikkhajoṇiehiṃto uvavajjaṃti–kiṃ egiṃdiyatirikkhajoṇiehiṃto evaṃ jahā vakkaṃtīe uvavāo jāva–
jai bāyarapuḍhavikkāiyaegiṃdiyatirikkhajoṇiehiṃto uvavajjaṃti–kiṃ pajjattābādara jāva uvava-jjaṃti, apajjattābādarapuḍhavi?
goyamā! pajjattābādarapuḍhavi, apajjattābādarapuḍhavi jāva uvavajjaṃti|
puḍhavikkāie ṇaṃ bhaṃte! je bhavie puḍhavikkāiesu uvavajjittae, se ṇaṃ bhaṃte! kevatikāla-ṭṭhitīesu uvavajjejjā?
goyamā! jahanneṇaṃ aṃtomuhuttaṭṭhitīesu, ukkoseṇaṃ bāvīsavāsasahassaṭṭhitīesu uvavajjejjā|
te ṇaṃ bhaṃte! jīvā egasamaeṇaṃ–pucchā|
goyamā! anusamayaṃ avirahiyā asaṃkhejjā uvavajjaṃti| chevaṭṭasaṃghayaṇī| sarīrogāhaṇā jahanneṇaṃ aṃgulassa asaṃkhejjaibhāgaṃ, ukkoseṇa vi aṃgulassa asaṃkhejjaibhāgaṃ| masūrācaṃdāsaṃṭhiyā| cattāri lessāo| no sammadiṭṭhī, micchādiṭṭhī, no sammāmicchādiṭṭhī| no nāṇī, annāṇī, do annāṇā niyamaṃ| no maṇajogī, no vaijogī, kāyajogī| uvaogo duviho vi| cattāri saṇṇāo| cattāri kasāyā| ege phāsiṃdie pannatte| tinni samugghāyā| vedanā duvihā| no itthivedagā, no purisavedagā, napuṃsagavedagā| ṭhitī jahanneṇaṃ aṃtomuhuttaṃ, ukkoseṇaṃ bāvīsaṃ vāsasahassāiṃ| ajjhavasāṇā pasatthā vi, apasatthā vi| anubaṃdho jahā ṭhitī|
se ṇaṃ bhaṃte! puḍhavikkāie punaravi puḍhavikāietti kevatiyaṃ kālaṃ sevejjā? kevatiyaṃ kālaṃ gatirāgatiṃ karejjā?
goyamā! bhavādeseṇaṃ jahanneṇaṃ do bhavaggahaṇāiṃ, ukkoseṇaṃ asaṃkhejjāiṃ bhavaggahaṇāiṃ| kālādeseṇaṃ jahanneṇaṃ do aṃtomuhutto, ukkoseṇaṃ asaṃkhejjaṃ kālaṃ, evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirāgatiṃ karejjā|
so ceva jahannakālaṭṭhitīesu uvavanno jahanneṇaṃ aṃtomuhuttaṭṭhitīesu, ukkoseṇa vi aṃtomuhutta-ṭṭhitīesu, evaṃ ceva vattavvayā niravasesā|
so ceva ukkosakālaṭṭhitīesu uvavanno bāvīsavāsasahassaṭṭhitīesu, ukkoseṇa vi bāvīsa-vāsasahassaṭṭhitīesu| sesaṃ taṃ ceva jāva anubaṃdho tti, navaraṃ–jahanneṇaṃ ekko vā do vā tinni vā, ukkoseṇaṃ saṃkhejjā vā asaṃkhejjā vā uvavajjejjā| bhavādeseṇaṃ jahanneṇaṃ do bhavaggahaṇāiṃ, ukkoseṇaṃ aṭṭha bhavaggahaṇāiṃ| kālādeseṇaṃ jahanneṇaṃ bāvīsaṃ vāsasahassāiṃ aṃtomuhuttamabbhahiyāiṃ, ukkoseṇaṃ chāvattaraṃ vāsasayasahassaṃ, evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirāgatiṃ karejjā|
so ceva appaṇā jahannakālaṭṭhitīo jāo, so ceva paḍhamillao gamao bhāṇiyavvo navaraṃ–lessāo tinni| ṭhitī jahanneṇaṃ aṃtomuhuttaṃ, ukkoseṇa vi aṃtomuhuttaṃ| appasatthā ajjhavasāṇā| anubaṃdho jahā ṭhitī| sesaṃ taṃ ceva|
so ceva jahannakālaṭṭhitīesu uvavanno sacceva cautthagamagavattavvayā bhāṇiyavvā|
so ceva ukkosakālaṭṭhitīesu uvavanno, esa ceva vattavvayā, navaraṃ–jahanneṇaṃ ekko vā do vā tinni vā, ukkoseṇaṃ saṃkhejjā vā asaṃkhejjā vā jāva bhavādeseṇaṃ jahanneṇaṃ do bhavaggahaṇāiṃ, ukkoseṇaṃ aṭṭha bhavaggahaṇāiṃ| kālādeseṇaṃ jahanneṇaṃ bāvīsaṃ vāsasahassāiṃ aṃtomuhuttamabbhahiyāiṃ, ukkoseṇaṃ aṭṭhāsīiṃ vāsasahassāiṃ cauhiṃ aṃtomuhuttehiṃ abbhahiyāiṃ, evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirāgatiṃ karejjā|
so ceva appaṇā ukkosakālaṭṭhitīo jāo, evaṃ taiyagamagasariso niravaseso bhāṇiyavvo, navaraṃ–appaṇā se ṭhiī jahanneṇaṃ bāvīsaṃ vāsasahassāiṃ, ukkoseṇa vi bāvīsaṃ vāsasahassāiṃ|
so ceva jahannakālaṭṭhitīesu uvavanno jahanneṇaṃ aṃtomuhuttaṃ, ukkoseṇa vi aṃtomuhuttaṃ| evaṃ jahā sattamagamago jāva bhavādeso| kālādeseṇaṃ jahanneṇaṃ bāvīsaṃ vāsasahassāiṃ aṃtomuhuttamabbhahiyāiṃ, ukkoseṇaṃ aṭṭhāsīiṃ vāsasahassāiṃ cauhiṃ aṃtomuhuttehiṃ abbhahiyāiṃ, evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirāgatiṃ karejjā|
so ceva ukkosakālaṭṭhitīesu uvavanno jahanneṇaṃ bāvīsavāsasahassaṭṭhitīesu, ukkoseṇa vi bāvīsavāsasahassaṭṭhitīesu, esa ceva sattamagamagavattavvayā jāṇiyavvā jāva bhavādeso tti| kālādeseṇaṃ jahanneṇaṃ coyālīsaṃ vāsasahassāiṃ, ukkoseṇaṃ chāvattaraṃ vāsasayasahassaṃ, evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirāgatiṃ karejjā|
jai āukkāiyaegiṃdiyatirikkhajoṇiehiṃto uvavajjaṃti– kiṃ suhumaāu? bādaraāu? evaṃ caukkao bhedo bhāṇiyavvo jahā puḍhavikkāiyāṇaṃ|
āukkāie ṇaṃ bhaṃte! je bhavie puḍhavikkāiesu uvavajjittae, se ṇaṃ bhaṃte! kevaikāla-ṭṭhitīesu uvavajjejjā?
goyamā! jahanneṇaṃ aṃtomuhuttaṭṭhitīesu ukkoseṇaṃ bāvīsavāsasahassaṭṭhitīesu uvavajjejjā| evaṃ puḍhavikkāiyagamagasarisā nava gamagā bhāṇiyavvā, navaraṃ–thibugābidusaṃṭhie| ṭhitī jahanneṇaṃ aṃtomuhuttaṃ, ukkoseṇaṃ satta vāsasahassāiṃ| evaṃ anubaṃdho vi| evaṃ tisu vi gamaesu| ṭhitī saṃveho taiyachaṭṭhasattamaṭṭhamanavamesu gamaesu–bhavādeseṇaṃ jahanneṇaṃ do bhavaggahaṇāiṃ, ukkoseṇaṃ aṭṭha bhavaggaha-ṇāiṃ, sesesu causu gamaesu jahanneṇaṃ do bhavaggahaṇāiṃ, ukkoseṇaṃ asaṃkhejjāiṃ bhavaggahaṇāiṃ| tatiyagamae kālādeseṇaṃ jahanneṇaṃ bāvīsaṃ vāsasahassāiṃ aṃtomuhuttamabbhahiyāiṃ, ukkoseṇaṃ solasuttaraṃ vāsasayasahassaṃ, evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirāgati karejjā| chaṭṭhe gamae kālādeseṇaṃ jahanneṇaṃ bāvīsaṃ vāsasahassāiṃ aṃtomuhuttamabbhahiyāiṃ, ukkoseṇaṃ aṭṭhāsīti vāsasahassāiṃ cauhiṃ aṃtomuhuttehiṃ abbhahiyāiṃ, evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirāgatiṃ karejjā| sattame gamae kālādeseṇaṃ jahanneṇaṃ satta vāsasahassāiṃ aṃtomuhuttamabbhahiyāiṃ, ukkoseṇaṃ solasuttaraṃ vāsasaya-sahassaṃ, evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirāgatiṃ karejjā aṭṭhame gamae kālādeseṇaṃ jahanneṇaṃ satta vāsasahassāiṃ aṃtomuhuttamabbhahiyāiṃ, ukkoseṇaṃ aṭṭhāvīsaṃ vāsasahassāiṃ cauhiṃ aṃtomuhuttehiṃ abbhahiyāiṃ, evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirāgatiṃ karejjā| navame gamae bhavādeseṇaṃ jahanneṇaṃ do bhavaggahaṇāiṃ, ukkoseṇaṃ aṭṭha bhavaggahaṇāiṃ, kālādeseṇaṃ jahanneṇaṃ ekūṇatīsaṃ vāsasahassāiṃ, ukkoseṇaṃ solasuttaraṃ vāsasayasahassaṃ, evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirāgatiṃ karejjā| evaṃ navasu vi gamaesu āukkāiyaṭhiī jāṇiyavvā|
jai teukkāiehiṃto uvavajjaṃti? teukkāiyāṇa vi esa ceva vattavvayā, navaraṃ–navasu vi gamaesu tinni lessāo teukkāiyā ṇaṃ suīkalāvasaṃṭhiyā| ṭhiī jāṇiyavvā| taiyagamae kālādeseṇaṃ jahanneṇaṃ bāvīsaṃ vāsasahassāiṃ aṃtomuhuttamabbhahiyāiṃ, ukkoseṇaṃ aṭṭhāsītiṃ vāsasahassāiṃ bārasahiṃ rāiṃdiehiṃ abbhahiyāiṃ, evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirāgatiṃ karejjā| evaṃ saṃveho uvajuṃjiūṇa bhāṇiyavvo|
jai vāukkāiehiṃto? vāukkāiyāṇa vi evaṃ ceva nava gamagā jaheva teukkāiyāṇaṃ, navaraṃ–paḍāgāsaṃṭhiyā pannattā saṃveho vāsasahassehiṃ kāyavvo| taiyagamae kālādeseṇaṃ jahanneṇaṃ bāvīsaṃ vāsasahassāiṃ aṃtomuhuttamabbhahiyāiṃ, ukkoseṇaṃ egaṃ vāsa-sayasahassaṃ| evaṃ saṃveho uvajuṃjiūṇa bhāṇiyavvo|
jai vaṇassaikāiehiṃto uvavajjaṃti? vaṇassaikāiyāṇaṃ āukāiyagamagasarisā nava gamagā bhāṇiyavvā, navaraṃ nāṇāsaṃṭhiyā| sarīrogāhaṇā paḍhamaesu pacchillaesu ya tisu gamaesu jahanneṇaṃ aṃgulassa asaṃkhejjaibhāgaṃ, ukkoseṇaṃ sātiregaṃ joyaṇasahassaṃ, majjhillaesu tisu taheva jahā puḍhavikāiyāṇaṃ| saṃveho ṭhitī ya jāṇiyavvā| taiyagame kālādeseṇaṃ jahanneṇaṃ bāvīsaṃ vāsasahassāiṃ aṃtomuhuttamabbhahiyāiṃ, ukkoseṇaṃ aṭṭhāvīsuttaraṃ vāsasayasahassaṃ, evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirāgatiṃ karejjā| evaṃ saṃveho uvajuṃjiūṇa bhāṇiyavvo|

“Venerable Sir, from where do earth-bodied beings take birth? Do they take birth from hell-beings, or from animal-born beings, humans, or deities?”
“Gautama, they do not take birth from hell-beings; they take birth from animal-born beings, humans, and deities.”
“If they take birth from animal-born beings, do they take birth from one-sensed animal-born beings?”—thus just as birth was expounded in the section on descent, up to: “If they take birth from gross earth-bodied one-sensed animal-born beings, do they take birth as developable gross [earth-bodied beings] up to developable gross earth[-bodied beings] or undevelopable gross earth[-bodied beings]?”
“Gautama, they take birth as developable gross earth[-bodied beings], or as undevelopable gross earth[-bodied beings], up to taking birth.”
“Venerable Sir, if an earth-bodied being is capable of taking birth among earth-bodied beings, with what lifespan duration would it take birth, Venerable Sir?”
“Gautama, at minimum it would take birth with a lifespan duration of an antarmuhūrta; at maximum, with a lifespan duration of twenty-two thousand years.”
“Venerable Sir, in one instant, how many such souls [take birth]?”—question.
“Gautama, every instant, unceasingly, innumerable [souls] take birth. They possess the chevaṭṭha consolidation. Their bodily extension is at minimum an innumerable part of a finger's breadth, and at maximum also an innumerable part of a finger's breadth. They are lentil- or moon-shaped in form. They have four lesyās. They are not right-viewed, they are wrong-viewed, not of mixed right-and-wrong view. They are not knowledgeable, they are ignorant, having by necessity two types of ignorance. They are not endowed with mind-action, nor with speech-action, but with body-action. They have both kinds of consciousness. They have four instincts. They have four passions. One sense-organ is expounded, namely the sense of touch. They undergo three eruptions. Pain is of two kinds. They do not experience female gender, nor male gender, but experience neuter gender. Lifespan duration is at minimum an antarmuhūrta, at maximum twenty-two thousand years. Their mental dispositions are both praiseworthy and unpraiseworthy. The karmic continuance corresponds to their lifespan duration.”
“Venerable Sir, for how long may that earth-bodied being abide repeatedly as an earth-bodied being? For how long may it transmigrate back and forth?”
“Gautama, in terms of lifespans, at minimum it takes two rebirths, and at maximum innumerable rebirths. In terms of time, at minimum two antarmuhūrtas, and at maximum innumerable time—for such a time it may abide, for such a time it may transmigrate back and forth.”
If that very being has taken birth among those of minimum lifespan duration, it is of minimum an antarmuhūrta in lifespan duration and at maximum also an antarmuhūrta in lifespan duration; thus the entire statement is just the same.
If that very being has taken birth among those of maximum lifespan duration, it is of twenty-two thousand years in lifespan duration, and at maximum also of twenty-two thousand years in lifespan duration. The rest is the same, up to karmic continuance; with this exception: at minimum one, two, or three, and at maximum numerable or innumerable beings may take birth. In terms of lifespans, at minimum two rebirths, at maximum eight rebirths. In terms of time, at minimum twenty-two thousand years plus an antarmuhūrta, at maximum one hundred and seventy-six thousand years—for such a time it may abide, for such a time it may transmigrate back and forth.
If that being itself becomes one of minimum lifespan duration, that very first variation should be stated; with this exception: there are three lesyās; lifespan duration is at minimum an antarmuhūrta, and at maximum also an antarmuhūrta; mental dispositions are unpraiseworthy; karmic continuance corresponds to lifespan duration; the rest is the same.
If that very being has taken birth among those of minimum lifespan duration, the exposition of the fourth variation is to be stated.
If that very being has taken birth among those of maximum lifespan duration, this very statement applies; with this exception: at minimum one, two, or three, and at maximum numerable or innumerable, up to: in terms of lifespans, at minimum two rebirths, at maximum eight rebirths. In terms of time, at minimum twenty-two thousand years plus an antarmuhūrta, at maximum eighty-eight thousand years plus four antarmuhūrtas—for such a time it may abide, for such a time it may transmigrate back and forth.
If that being itself becomes one of maximum lifespan duration, it should be stated completely just like the third variation; with this exception: its own lifespan duration is at minimum twenty-two thousand years, and at maximum also twenty-two thousand years.
If that very being has taken birth among those of minimum lifespan duration, at minimum an antarmuhūrta, and at maximum also an antarmuhūrta; thus just as in the seventh variation, up to in terms of lifespans. In terms of time, at minimum twenty-two thousand years plus an antarmuhūrta, at maximum eighty-eight thousand years plus four antarmuhūrtas—for such a time it may abide, for such a time it may transmigrate back and forth.
If that very being has taken birth among those of maximum lifespan duration, at minimum among those of twenty-two thousand years in lifespan duration, and at maximum also among those of twenty-two thousand years in lifespan duration; this very statement of the seventh variation should be known, up to in terms of lifespans. In terms of time, at minimum forty-four thousand years, at maximum one hundred and seventy-six thousand years—for such a time it may abide, for such a time it may transmigrate back and forth.
“If they take birth from water-bodied one-sensed animal-born beings, do they take birth from subtle water-bodied beings or gross water-bodied beings?” In this way, the fourfold division should be stated, just as for earth-bodied beings.
“Venerable Sir, if a water-bodied being is capable of taking birth among earth-bodied beings, with what lifespan duration would it take birth, Venerable Sir?”
“Gautama, at minimum it would take birth with a lifespan duration of an antarmuhūrta, at maximum with a lifespan duration of twenty-two thousand years.” In this way, nine variations resembling the variations of earth-bodied beings should be stated; with this exception: they are shaped like a drop of water. Lifespan duration is at minimum an antarmuhūrta, at maximum seven thousand years. Karmic continuance is also the same. Thus it is in all three variations. The duration combination in the third, sixth, seventh, eighth, and ninth variations is: in terms of lifespans, at minimum two rebirths, at maximum eight rebirths; in the remaining four variations, at minimum two rebirths, at maximum innumerable rebirths. In the third variation, in terms of time, at minimum twenty-two thousand years plus an antarmuhūrta, at maximum one hundred and sixteen thousand years—for such a time it may abide, for such a time it may transmigrate back and forth. In the sixth variation, in terms of time, at minimum twenty-two thousand years plus an antarmuhūrta, at maximum eighty-eight thousand years plus four antarmuhūrtas—for such a time it may abide, for such a time it may transmigrate back and forth. In the seventh variation, in terms of time, at minimum seven thousand years plus an antarmuhūrta, at maximum one hundred and sixteen thousand years—for such a time it may abide, for such a time it may transmigrate back and forth. In the eighth variation, in terms of time, at minimum seven thousand years plus an antarmuhūrta, at maximum twenty-eight thousand years plus four antarmuhūrtas—for such a time it may abide, for such a time it may transmigrate back and forth. In the ninth variation, in terms of lifespans, at minimum two rebirths, at maximum eight rebirths; in terms of time, at minimum twenty-nine thousand years, at maximum one hundred and sixteen thousand years—for such a time it may abide, for such a time it may transmigrate back and forth. Thus the lifespan duration of water-bodied beings in all nine variations should be understood.
If they take birth from fire-bodied beings, this very statement applies also to fire-bodied beings; with this exception: in all nine variations there are three lesyās, and fire-bodied beings are shaped like a bundle of needles; the lifespan duration should be understood. In the third variation, in terms of time, at minimum twenty-two thousand years plus an antarmuhūrta, at maximum eighty-eight thousand years plus twelve day-and-nights—for such a time it may abide, for such a time it may transmigrate back and forth. Thus the duration combination should be stated by applying [these principles].
If they take birth from wind-bodied beings, the nine variations for wind-bodied beings are just the same as for fire-bodied beings; with this exception: they are expounded as flag-shaped, and the duration combination is to be calculated in thousands of years. In the third variation, in terms of time, at minimum twenty-two thousand years plus an antarmuhūrta, at maximum one hundred thousand years. Thus the duration combination should be stated by applying [these principles].
If they take birth from plant-bodied beings, nine variations resembling the variations of water-bodied beings should be stated for plant-bodied beings; with this exception: they have diverse shapes. Their bodily extension in the first three and last three variations is at minimum an innumerable part of a finger's breadth, and at maximum slightly more than one thousand yojanas; in the middle three variations, it is just as for earth-bodied beings. The duration combination and lifespan duration should be understood. In the third variation, in terms of time, at minimum twenty-two thousand years plus an antarmuhūrta, at maximum one hundred and twenty-eight thousand years—for such a time it may abide, for such a time it may transmigrate back and forth. Thus the duration combination should be stated by applying [these principles].”