Viyahapannatti 24.12.847

24.12.847

jai beṃdiehiṃto uvavajjaṃti– kiṃ pajjattā-beṃdiehiṃto uvavajjaṃti? apajjattā-beṃdiehiṃto uvavajjaṃti?
goyamā! pajjattā-beṃdiehiṃto uvavajjaṃti, apajjattā-beṃdiehiṃto vi uvavajjaṃti|
beṃdie ṇaṃ bhaṃte! je bhavie puḍhavikkāiesu uvavajjittae, se ṇaṃ bhaṃte! kevatikālaṭṭhitīesu uvavajjejjā?
goyamā! jahanneṇaṃ aṃtomuhuttaṭṭhitīesu, ukkoseṇaṃ bāvīsavāsasahassaṭṭhitīesu|
te ṇaṃ bhaṃte! jīvā egasamaeṇaṃ kevatiyā uvavajjaṃti?
goyamā! jahanneṇaṃ ekko vā do vā tinni vā, ukkoseṇaṃ saṃkhejjā vā asaṃkhejjā vā uvavajjaṃti| chevaṭṭasaṃghayaṇī| ogāhaṇā jahanneṇaṃ aṃgulassa asaṃkhejjaibhāgaṃ, ukkoseṇaṃ bārasa joyaṇāiṃ| huṃḍasaṃṭhiyā| tinni lesāo| sammadiṭṭhī vi, micchādiṭṭhī vi, no sammāmicchādiṭṭhī| do nāṇā, do annāṇā niyamaṃ| no manajogī, vaijogī kāyajogī vi| uvaogo duviho vi| cattāri saṇṇāo cattāri kasāyā| do iṃdiyā pannattā, taṃ jahā–jibbhiṃdie ya phāsiṃdie ya| tinni samugghāyā| sesaṃ jahā puḍhavikkāiyāṇaṃ, navaraṃ–ṭhitī jahanneṇaṃ aṃtomuhuttaṃ, ukkoseṇaṃ bārasa saṃvaccharāiṃ| evaṃ anubaṃdho vi| sesaṃ taṃ ceva| bhavādeseṇaṃ jahanneṇaṃ do bhavaggahaṇāiṃ, ukkoseṇaṃ saṃkhejjāiṃ bhavaggahaṇāiṃ| kālādeseṇaṃ jahanneṇaṃ do aṃtomuhuttā, ukkoseṇaṃ saṃkhejjaṃ kālaṃ, evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirāgatiṃ karejjā|
so ceva jahannakālaṭṭhitīesu uvavanno esa ceva vattavvayā savvā|
so ceva ukkosakālaṭṭhitīesu uvavanno esa ceva beṃdiyassa laddhī, navaraṃ–bhavādeseṇaṃ jahanneṇaṃ do bhavaggahaṇāiṃ, ukkoseṇaṃ aṭṭha bhavaggahaṇāiṃ| kālādeseṇaṃ jahanneṇaṃ bāvīsaṃ vāsasahassāiṃ aṃtomuhutta-mabbhahiyāiṃ, ukkoseṇaṃ aṭṭhāsītiṃ vāsasahassāiṃ aḍayālīsāe saṃvaccharehiṃ abbhahiyāiṃ, evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirāgatiṃ karejjā|
so ceva appaṇā jahannakālaṭṭhitīo jāo, tassa vi esa ceva vattavvayā tisu vi gamaesu, navaraṃ–imāiṃ satta nāṇattāiṃ–1. sarīrogāhaṇā jahā puḍhavikāiyāṇaṃ 2. no sammadiṭṭhī, micchādiṭṭhī, no sammā-micchādiṭṭhī 3. do annāṇā niyamaṃ 4. no maṇajogī, no vaijogī, kāyajogī 5. ṭhitī jahanneṇaṃ aṃtomuhuttaṃ, ukkoseṇaṃ vi aṃtomuhuttaṃ 6. ajjhavasāṇā apasatthā 7. anubaṃdho jahā ṭhitī| saṃveho taheva ādillesu dosu gamaesu, taiyagamae bhavādeso taheva aṭṭha bhavaggahaṇāiṃ| kālādeseṇaṃ jahanneṇaṃ bāvīsaṃ vāsasahassāiṃ aṃtomuhuttamabbhahiyāiṃ, ukkoseṇaṃ aṭṭhāsīti vāsasahassāiṃ cauhiṃ aṃto-muhuttehiṃ abbhahiyāiṃ, evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirāgatiṃ karejjā|
so ceva appaṇā ukkosakālaṭṭhitīo jāo, eyassa vi ohiyagamagasarisā tinni gamagā bhāṇiyavvā, navaraṃ–tisu vi gamaesu ṭhitī jahanneṇaṃ bārasa saṃvaccharāiṃ, ukkoseṇa vi bārasa saṃvaccharāiṃ| evaṃ anubaṃdho vi| bhavādeseṇaṃ jahanneṇaṃ do bhavaggahaṇāiṃ, ukkoseṇaṃ aṭṭha bhavaggahaṇāiṃ| kālādeseṇaṃ uvajuṃjiūṇa bhāṇiyavvaṃ jāva navame gamae jahanneṇaṃ bāvīsaṃ vāsasahassāiṃ bārasahiṃ saṃvaccharehiṃ abbhahiyāiṃ, ukkoseṇaṃ aṭṭhāsīti vāsasahassāiṃ aḍayālīsāe saṃvaccharehiṃ abbhahiyāiṃ, evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirāgatiṃ karejjā|
jai teiṃdiehiṃto uvavajjaṃti? evaṃ ceva nava gamagā bhāṇiyavvā, navaraṃ–ādillesu tisu vi gamaesu sarīrogāhaṇā jahanneṇaṃ aṃgulassa asaṃkhejjaibhāgaṃ, ukkoseṇaṃ tinni gāuyāiṃ| tinni iṃdiyāiṃ| ṭhito jahanneṇaṃ aṃtomuhuttaṃ, ukkoseṇaṃ egūṇapannaṃ rāiṃdiyāiṃ| taiyagamae kālādeseṇaṃ jahanneṇaṃ bāvīsaṃ vāsasahassāiṃ aṃtomuhuttamabbhahiyāiṃ, ukkoseṇaṃ aṭṭhāsītiṃ vāsasahassāiṃ chaṇṇa uyarāiṃdiyasaya-mabbhahiyāiṃ, evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirāgatiṃ karejjā| majjhimā tinni gamagā taheva, pacchimā vi tinni gamagā taheva, navaraṃ–ṭhitī jahanneṇaṃ egūṇapannaṃ rāiṃdiyāiṃ, ukkoseṇa vi egūṇapannaṃ rāiṃdiyāiṃ| saṃveho uvajuṃjiūṇa bhāṇiyavvo|
jai cauriṃdiehiṃto uvavajjaṃti? evaṃ ceva cauriṃdiyāṇa vi nava gamagā bhāṇiyavvā, navaraṃ–etesu ceva ṭhāṇesu nāṇattā jāṇiyavvā| sarīrogāhaṇā jahanneṇaṃ aṃgulassa asaṃkhejjaibhāgaṃ, ukkoseṇaṃ cattāri gāuyāiṃ ṭhitī jahanneṇaṃ aṃtomuhuttaṃ, ukkoseṇa ya chammāsā| evaṃ anubaṃdho vi| cattāri iṃdiyāiṃ| sesaṃ taheva jāva navamagamae–kālādeseṇaṃ jahanneṇaṃ bāvīsaṃ vāsasahassāiṃ chahiṃ māsehiṃ abbhahiyāiṃ, ukkoseṇaṃ aṭṭhāsīti vāsasahassāiṃ cauvīsāe māsehiṃ abbhahiyāiṃ, evatiyaṃ kālaṃ sevejjā, eva-tiyaṃ kālaṃ gatirāgatiṃ karejjā|
jai paṃciṃdiyatirikkhajoṇiehiṃto uvavajjaṃti– kiṃ saṇṇipaṃciṃdiyatirikkhajoṇiehiṃto uvavajjaṃti? asaṇṇipaṃciṃdiyatirikkhajoṇiehiṃto uvavajjaṃti?
goyamā! saṇṇipaṃciṃdiya, asaṇṇipaṃciṃdiya|
jai asaṇṇipaṃciṃdiyatirikkhajoṇiehiṃto uvavajjaṃti–kiṃ jalacarehiṃto uvavajjaṃti jāva kiṃ pajjattaehiṃto uvavajjaṃti? apajjattaehiṃto uvavajjaṃti?
goyamā! pajjattaehiṃto vi uvavajjaṃti, apajjattaehiṃto vi uvavajjaṃti|
asaṇṇipaṃciṃdiyatirikkhajoṇie ṇaṃ bhaṃte! je bhavie puḍhavikkāiesu uvavajjittae, se ṇaṃ bhaṃte! kevatikālaṭṭhitīesu uvavajjejjā? goyamā! jahanneṇaṃ aṃtomuhuttaṭṭhitīesu, ukkoseṇaṃ bāvīsavāsasahassaṭṭhitīesu|
te ṇaṃ bhaṃte! jīvā egasamaeṇaṃ kevatiyā uvavajjaṃti? evaṃ jaheva beiṃdiyassa ohiyagamae laddhī taheva, navaraṃ–sarīrogāhaṇā jahanneṇaṃ aṃgulassa asaṃkhejjaibhāgaṃ, ukkoseṇaṃ joyaṇasahassaṃ| paṃca iṃdiyā| ṭhitī anubaṃdho ya jahanneṇaṃ aṃtomuhuttaṃ, ukkoseṇaṃ puvvakoḍī| sesaṃ taṃ ceva| bhavādeseṇaṃ jahanneṇaṃ do bhavaggahaṇāiṃ, ukkoseṇaṃ aṭṭha bhavaggahaṇāiṃ| kālādeseṇaṃ jahanneṇaṃ do aṃtomuhuttā, ukkoseṇaṃ cattāri puvvakoḍīo aṭṭhāsītīe vāsasahassehiṃ abbhahiyāo, evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirā-gatiṃ karejjā| navasu vi gamaesu kāyasaṃveho–bhavādeseṇaṃ jahanneṇaṃ do bhavaggahaṇāiṃ, ukkoseṇaṃ aṭṭha bhavaggahaṇāiṃ| kālādeseṇaṃ uvajuṃjiūṇa bhāṇiyavvaṃ, navaraṃ–majjhimaesu tisu gamaesu jaheva beiṃdiyassa, pacchillaesu tisu gamaesu jahā etassa ceva paḍhamagamaesu navaraṃ–ṭhitī anubaṃdho ya jahanneṇaṃ puvvakoḍī, ukkoseṇa vi puvvakoḍī| sesaṃ taṃ ceva jāva navamagamaesu–jahanneṇaṃ puvvakoḍī bāvīsāe vāsasahassehiṃ abbhahiyā, ukkoseṇaṃ cattāri puvvakoḍīo aṭṭhāsītīe vāsasahassehiṃ abbhahiyāo, evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirāgatiṃ karejjā|
jai saṇṇipaṃciṃdiyatirikkhajoṇiehiṃto uvavajjaṃti–kiṃ saṃkhejjavāsāuya? asaṃkhejja-vāsāuya?
goyamā! saṃkhejjavāsāuya, no asaṃkhejjavāsāuya|
jai saṃkhejjavāsāuya kiṃ jalayarehiṃto? sesaṃ jahā asaṇṇīṇaṃ jāva–
te ṇaṃ bhaṃte! jīvā egasamaeṇaṃ kevatiyā uvavajjaṃti? evaṃ jahā rayaṇappabhāe uvavajjamāṇassa saṇṇissa taheva iha vi, navaraṃ–ogāhaṇā jahanneṇaṃ aṃgulassa asaṃkhejjaibhāgaṃ, ukkoseṇaṃ joyaṇasahassaṃ| sesaṃ taheva jāva kālādeseṇaṃ jahanneṇaṃ do aṃto muhuttā, ukkoseṇaṃ cattāri puvvakoḍīo aṭṭhāsītīe vāsasahassehiṃ abbhahiyāo, evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirāgatiṃ karejjā| evaṃ saṃveho navasu vi gamaesu jahā asaṇṇīṇaṃ taheva niravaseso| laddhī se ādillaesu tisu vi gamaesu esa ceva, majjhillaesu tisu vi gamaesu esa ceva, navaraṃ–imāiṃ nava nāṇattāiṃ–ogāhaṇā jahanneṇaṃ aṃgulassa asaṃkhejjatibhāgaṃ, ukkoseṇaṃ aṃgulassa asaṃkhejjatibhāge| tinni lessāo| micchādiṭṭhī| do annāṇā| kāyajogī| tinni samugghāyā| ṭhitī jahanneṇaṃ aṃtomuhuttaṃ, ukkoseṇa vi aṃtomuhuttaṃ| appasatthā ajjhavasāṇā| anubaṃdho jahā ṭhitī| sesaṃ taṃ ceva| pacchillaesu tisu vi gamaesu jaheva paḍhamagamae, navaraṃ–ṭhitī anubaṃdho ya–jahanneṇaṃ puvvakoḍī, ukkoseṇa vi puvvakoḍī| sesaṃ taṃ ceva|

"If they are reborn from two-sensed beings, are they reborn from developed two-sensed beings or from undeveloped two-sensed beings?"
"Gautama, they are reborn from developed two-sensed beings and also from undeveloped two-sensed beings."
"Venerable Sir, a two-sensed being that is destined to be reborn among earth-bodied beings—among those of what lifespan duration may it be reborn?"
"Gautama, at minimum among those of an antarmuhūrta's duration, at maximum among those of twenty-two thousand years' duration."
"Venerable Sir, how many such souls are reborn at a single instant?"
"Gautama, at minimum one, two, or three; at maximum a numerable or innumerable [number] are reborn. They have sevārta-saṃhanana bone structure. Their spatial extension is at minimum an innumerableth part of a finger's width (aṅgula), at maximum twelve yojanas. They have the huṇḍaka bodily shape. They have three leśyās. They are right-believers and also wrong-believers, never of mixed belief. Invariably they have two cognitions or two non-cognitions. They lack mental activity; they possess verbal activity as well as physical activity. Application of consciousness is twofold. They have four instincts and four passions. Two sense organs are stated, namely: the sense organ of taste and the sense organ of touch. They have three transits. The rest is as for earth-bodied beings, with the difference that: their lifespan duration is at minimum an antarmuhūrta, at maximum twelve years. Likewise also their continuation. The rest is the very same. In terms of rebirths, at minimum two births, at maximum a numerable number of births. In terms of time, at minimum two antarmuhūrtas, at maximum a numerable period of time—for this much time it may abide, for this much time it may transmigrate.
If that very same [soul] is reborn among those of minimum lifespan duration, this whole exposition is the very same.
If that very same [soul] is reborn among those of maximum lifespan duration, this is the attainment of the two-sensed being, with the difference that: in terms of rebirths, at minimum two births, at maximum eight births. In terms of time, at minimum twenty-two thousand years exceeded by an antarmuhūrta, at maximum eighty-eight thousand years exceeded by forty-eight years—for this much time it may abide, for this much time it may transmigrate.
If that very same [soul] itself becomes one of minimum lifespan duration, its exposition across all three variations is also the very same, with the difference that there are these seven distinctions: 1. bodily spatial extension is as for earth-bodied beings; 2. it is not a right-believer, it is a wrong-believer, not of mixed belief; 3. invariably two non-cognitions; 4. it lacks mental activity and lacks verbal activity, possessing physical activity; 5. lifespan duration is at minimum an antarmuhūrta, and at maximum an antarmuhūrta; 6. volitions are inauspicious; 7. continuation is like lifespan duration. The correlation in the first two variations is just so; in the third variation, in terms of rebirths, it is likewise eight births; in terms of time, at minimum twenty-two thousand years exceeded by an antarmuhūrta, at maximum eighty-eight thousand years exceeded by four antarmuhūrtas—for this much time it may abide, for this much time it may transmigrate.
If that very same [soul] itself becomes one of maximum lifespan duration, its three variations should be stated like the general variations, with the difference that: across all three variations, lifespan duration is at minimum twelve years, and at maximum twelve years. Likewise also continuation. In terms of rebirths, at minimum two births, at maximum eight births. In terms of time, it should be stated by calculation up to: in the ninth variation, at minimum twenty-two thousand years exceeded by twelve years, at maximum eighty-eight thousand years exceeded by forty-eight years—for this much time it may abide, for this much time it may transmigrate.
If they are reborn from three-sensed beings? In this very manner nine variations should be stated, with the difference that: in all the first three variations, bodily spatial extension is at minimum an innumerableth part of an aṅgula, at maximum three gavyūtis. They have three sense organs. Lifespan duration is at minimum an antarmuhūrta, at maximum forty-nine nycthemerons. In the third variation, in terms of time, at minimum twenty-two thousand years exceeded by an antarmuhūrta, at maximum eighty-eight thousand years exceeded by one hundred ninety-six nycthemerons—for this much time it may abide, for this much time it may transmigrate. The middle three variations are just so, and the last three variations are also just so, with the difference that: lifespan duration is at minimum forty-nine nycthemerons, and at maximum forty-nine nycthemerons. The correlation should be stated by calculation.
If they are reborn from four-sensed beings? In this very manner nine variations should also be stated for four-sensed beings, with the difference that distinctions should be recognized in these very points: bodily spatial extension is at minimum an innumerableth part of an aṅgula, at maximum four gavyūtis; lifespan duration is at minimum an antarmuhūrta, and at maximum six months. Likewise also continuation. They have four sense organs. The rest is just so up to the ninth variation: in terms of time, at minimum twenty-two thousand years exceeded by six months, at maximum eighty-eight thousand years exceeded by twenty-four months—for this much time it may abide, for this much time it may transmigrate.
If they are reborn from five-sensed animals—are they reborn from sentient five-sensed animals or from non-sentient five-sensed animals?"
"Gautama, from sentient five-sensed [animals] and from non-sentient five-sensed [animals]."
"If they are reborn from non-sentient five-sensed animals—are they reborn from aquatic animals up to are they reborn from developed ones or from undeveloped ones?"
"Gautama, they are reborn from developed ones and also from undeveloped ones."
"Venerable Sir, a non-sentient five-sensed animal that is destined to be reborn among earth-bodied beings—among those of what lifespan duration may it be reborn?"
"Gautama, at minimum among those of an antarmuhūrta's duration, at maximum among those of twenty-two thousand years' duration."
"Venerable Sir, how many such souls are reborn at a single instant?"
"In this way, just as was stated for the attainment in the general variation of the two-sensed being, so here too, with the difference that: bodily spatial extension is at minimum an innumerableth part of an aṅgula, at maximum one thousand yojanas. They have five sense organs. Lifespan duration and continuation are at minimum an antarmuhūrta, at maximum a pūrvakoṭi. The rest is the very same. In terms of rebirths, at minimum two births, at maximum eight births. In terms of time, at minimum two antarmuhūrtas, at maximum four pūrvakoṭis exceeded by eighty-eight thousand years—for this much time it may abide, for this much time it may transmigrate. In all nine variations, the correlation of existence: in terms of rebirths, at minimum two births, at maximum eight births. In terms of time, it should be stated by calculation, with the difference that: in the middle three variations, just as for two-sensed beings; in the last three variations, as in the first variations of this very [class], with the difference that: lifespan duration and continuation are at minimum a pūrvakoṭi, and at maximum a pūrvakoṭi. The rest is the very same up to the ninth variation: at minimum one pūrvakoṭi exceeded by twenty-two thousand years, at maximum four pūrvakoṭis exceeded by eighty-eight thousand years—for this much time it may abide, for this much time it may transmigrate.
If they are reborn from sentient five-sensed animals—are they of numerable-year lifespans or of innumerable-year lifespans?"
"Gautama, they are of numerable-year lifespans, not of innumerable-year lifespans."
"If they are of numerable-year lifespans, are they from aquatic animals?"
"The rest is as for non-sentient ones up to:
'Venerable Sir, how many such souls are reborn at a single instant?' As was stated for a sentient soul being reborn in Ratnaprabhā, so here too, with the difference that: spatial extension is at minimum an innumerableth part of an aṅgula, at maximum one thousand yojanas. The rest is just so up to: in terms of time, at minimum two antarmuhūrtas, at maximum four pūrvakoṭis exceeded by eighty-eight thousand years—for this much time it may abide, for this much time it may transmigrate. Thus the correlation across all nine variations is entirely as for non-sentient ones. Its attainment in the first three variations is this very same, and in the middle three variations it is this very same, with the difference that there are these nine distinctions: spatial extension is at minimum an innumerableth part of an aṅgula, at maximum an innumerableth part of an aṅgula; three leśyās; wrong-believer; two non-cognitions; possessing physical activity; three transits; lifespan duration is at minimum an antarmuhūrta, and at maximum an antarmuhūrta; inauspicious volitions; continuation is like lifespan duration. The rest is the very same. In the last three variations, it is just as in the first variation, with the difference that: lifespan duration and continuation are at minimum a pūrvakoṭi, and at maximum a pūrvakoṭi. The rest is the very same."