Viyahapannatti 24.12.848

24.12.848

jai manussehiṃto uvavajjaṃti– kiṃ saṇṇimanussehiṃto uvavajjaṃti? asaṇṇimanussehiṃto uvavajjaṃti?
goyamā! saṇṇimanussehiṃto uvavajjaṃti, asaṇṇimanussehiṃto vi uvavajjaṃti|
asaṇṇimanusse ṇaṃ bhaṃte! je bhavie puḍhavikkāiesu uvavajjittae, se ṇaṃ bhaṃte! kevatikāla-ṭṭhitīesu uvavajjejjā? evaṃ jahā asaṇṇipaṃciṃdiyatirikkhajoṇiyassa jahannakālaṭṭhitīyassa tinni gamagā tahā eyassa vi ohiyā tinni gamagā bhāṇiyavvā taheva niravasesaṃ| sesā cha na bhaṇṇaṃti|
jai saṇṇimanussehiṃto uvavajjaṃti–kiṃ saṃkhejjavāsāuya? asaṃkhejjavāsāuya?
goyamā! saṃkhejjavāsāuya, no asaṃkhejjavāsāuya|
jai saṃkhejjavāsāuya kiṃ pajjattāsaṃkhejjavāsāuya? apajjattāsaṃkhejjavāsāuya?
goyamā! pajjattāsaṃkhejjavāsāuya, apajjattāsaṃkhejjavāsāuya jāva uvavajjaṃti|
saṇṇimanusse ṇaṃ bhaṃte! je bhavie puḍhavikāiesu uvavajjittae, se ṇaṃ bhaṃte! kevatikālaṭṭhitīesu uvavajjaṃti?
goyamā! jahanneṇaṃ aṃtomuhuttaṭṭhitīesu, ukkoseṇaṃ bāvīsavāsasahassaṭṭhitīesu|
te ṇaṃ bhaṃte! jīvā egasamaeṇaṃ kevatiyā uvavajjaṃti? evaṃ jaheva rayaṇappabhāe uvavajjamāṇassa taheva tisu vi gamaesu laddhī, navaraṃ–ogāhaṇā jahanneṇaṃ aṃgulassa asaṃkhejjaibhāgaṃ, ukkoseṇaṃ paṃcadhanusayāiṃ| ṭhitī jahanneṇaṃ aṃtomuhuttaṃ, ukkoseṇaṃ puvvakoḍī| evaṃ anubaṃdho| saṃveho navasu gamaesu jaheva saṇṇipaṃciṃdiyassa| majjhillaesu tisu gamaesu laddhī jaheva saṇṇipaṃciṃdiyassa majjhillaesu tisu| sesaṃ taṃ ceva niravasesaṃ| pacchillā tinni gamagā jahā eyassa ceva ohiyā gamagā, navaraṃ–ogāhaṇā jahanneṇaṃ paṃca dhanusayāiṃ, ukkoseṇa vi paṃca dhanusayāiṃ| ṭhitī anubaṃdho ya jahanneṇaṃ puvvakoḍī, ukkoseṇa vi puvvakoḍī| sesaṃ taheva|
jai devehiṃto uvavajjaṃti– kiṃ bhavanavāsidevehiṃto uvavajjaṃti? vāṇamaṃtaradevehiṃto, joisiyadevehiṃto, vemāniyadevehiṃto uvavajjaṃti?
goyamā! bhavanavāsidevehiṃto vi uvavajjaṃti jāva vemāniyadevehiṃto vi uvavajjaṃti|
jai bhavanavāsidevehiṃto uvavajjaṃti– kiṃ asurakumārabhavanavāsidevehiṃto uvavajjaṃti jāva thaṇiyakumārabhavanavāsidevehiṃto uvavajjaṃti?
goyamā! asurakumāra-bhavanavāsidevehiṃto uvavajjaṃti jāva thaṇiyakumāra-bhavanavāsidevehiṃto uvavajjaṃti|
asurakumāreṇaṃ bhaṃte! je bhavie puḍhavikāiesu 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|
tesi ṇaṃ bhaṃte! jīvāṇaṃ sarīragā kiṃsaṃghayaṇī pannattā?
goyamā! chaṇhaṃ saṃghayaṇāṇaṃ asaṃghayaṇī jāva pariṇamaṃti|
tesi ṇaṃ bhaṃte! jīvāṇaṃ kemahāliyā sarīrogāhaṇā?
goyamā! duvihā sarīrogāhaṇā pannattā, taṃ jahā–bhavadhāraṇijjā ya uttaraveuvviyā ya| tattha ṇaṃ jā sā bhavadhāraṇijjā sā jahanneṇaṃ aṃgulassa asaṃkhejjaibhāgaṃ, ukkoseṇaṃ satta rayaṇīo| tattha ṇaṃ jā sā uttaraveuvviyā sā jahanneṇaṃ aṃgulassa saṃkhejjaibhāgaṃ ukkoseṇaṃ joyaṇasayasahassaṃ|
tesiṃ ṇaṃ bhaṃte! jīvāṇaṃ sarīragā kiṃsaṃṭhiyā pannattā?
goyamā! duvihā pannattā, taṃ jahā–bhavadhāraṇijjā ya uttaraveuvviyā ya| tattha ṇaṃ je te bhavadhāraṇijjā te samacauraṃsasaṃṭhiyā pannattā| tattha ṇaṃ je te uttaraveuvviyā te nāṇāsaṃṭhiyā pannattā| lessāo cattāri| diṭṭhī tivihā vi| tinni nāṇā niyamaṃ, tinni annāṇā bhayaṇāe| jogo tiviho vi| uvaogo duviho vi| cattāri saṇṇāo| cattāri kasāyā| paṃca iṃdiyā| paṃca samugghāyā| veyaṇā duvihā vi| itthivedagā vi purisavedagā vi, no napuṃsagavedagā| ṭhitī jahanneṇaṃ dasavāsasahassāiṃ, ukkoseṇaṃ sāti-regaṃ sāgarovamaṃ| ajjhavasāṇā asaṃkhejjā pasatthā vi appasatthā vi| anubaṃdho jahā ṭhitī| bhavādeseṇaṃ do bhavaggahaṇāiṃ, kālādeseṇaṃ jahanneṇaṃ dasavāsasahassāiṃ aṃtomuhuttamabbhahiyāiṃ, ukkoseṇaṃ sātiregaṃ sāgarovamaṃ bāvīsāe vāsasahassehiṃ abbhahiyaṃ, evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirāgatiṃ karejjā| evaṃ nava vi gamā neyavvā, navaraṃ–majjhillaesu pacchillaesu tisu gamaesu asurakumā-rāṇaṃ ṭhiiviseso jāṇiyavvo, sesā ohiyā ceva laddhī kāyasaṃvehaṃ ca jāṇejjā| savvattha do bhavaggahaṇāiṃ jāva navamagamae kālādeseṇaṃ jahanneṇaṃ sātiregaṃ sāgarovamaṃ bāvīsāe vāsasahassehiṃ abbhahiyaṃ, ukkoseṇa vi sātiregaṃ sāgarovamaṃ bāvīsāe vāsasahassehiṃ abbhahiyaṃ, evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirāgatiṃ karejjā|
nāgakumāreṇaṃ bhaṃte! je bhavie puḍhavikkāiesu? esa ceva vattavvayā jāva bhavādeso tti, navaraṃ–ṭhitī jahanneṇaṃ dasavāsasahassāiṃ, ukkoseṇaṃ desūṇāiṃ do paliovamāiṃ| evaṃ anubaṃdho vi| kālādeseṇaṃ jahanneṇaṃ dasavāsasahassāiṃ aṃtomuhuttama-bbhahiyāiṃ, ukkoseṇaṃ desūṇāiṃ do paliovamāiṃ bāvīsāe vāsasahassehiṃ abbhahiyāiṃ| evaṃ nava vi gamagā asurakumāragamagasarisā, navaraṃ–ṭhitiṃ kālādesaṃ ca jāṇejjā| evaṃ jāva thaṇiyakumārāṇaṃ|
jai vāṇamaṃtarehiṃto uvavajjaṃti–kiṃ pisāyavāṇamaṃtaradevehiṃto jāva gaṃdhavvavāṇamaṃtaradevehiṃto?
goyamā! pisāyavāṇamaṃtaradevehiṃto jāva gaṃdhavvavāṇamaṃtaradevehiṃto|
vāṇamaṃtaradeve ṇaṃ bhaṃte! je bhavie puḍhavikkāiesu uvavajjittae? etesiṃ pi asurakumāragamagasarisā nava gamagā bhāṇiyavvā, navaraṃ–ṭhitiṃ kālādesaṃ ca jāṇejjā| ṭhitī jahanneṇaṃ dasavāsasahassāiṃ, ukkoseṇaṃ paliovamaṃ| sesaṃ taheva|
jai joisiyadevehiṃto uvavajjaṃti–kiṃ caṃdavimānajoisiyadevehiṃto uvavajjaṃti jāva tārāvimānajoisiyadevehiṃto?
goyamā! caṃdavimāna jāva tārāvimāna|
joisiyadeve ṇaṃ bhaṃte! je bhavie puḍhavikkāiesu uvavajjittae? laddhī jahā asurakumārāṇaṃ, navaraṃ–egā teulessā pannattā| tinni nāṇā, tinni annāṇā niyamaṃ| ṭhitī jahanneṇaṃ aṭṭhabhāgapaliovamaṃ, ukkoseṇaṃ paliovamaṃ vāsasayasahassamabbhahiyaṃ| evaṃ anubaṃdho vi|
kālādeseṇaṃ jahanneṇaṃ aṭṭhabhāgapaliovamaṃ aṃtomuhuttamabbhahiyaṃ, ukkoseṇaṃ paliovamaṃ vāsa-saya-sahasseṇaṃ bāvīsāe vāsasahassehiṃ abbhahiyaṃ, evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirāgatiṃ karejjā| evaṃ sesā vi aṭṭha gamagā bhāṇiyavvā navaraṃ–ṭhiti kālādesaṃ ca jāṇejjā|
jai vemāniyadevehiṃto uvavajjaṃti– kiṃ kappovāvemāniyadevehiṃto? kappātītāvemāniya-devehiṃto?
goyamā! kappovāvemāniyadevehiṃto, no kappātītāvemāniyadevehiṃto|
jai kappovāvemāniyadevehiṃto uvavajjaṃti–kiṃ sohammakappovāvemāniyadevehiṃto jāva accuya-kappovāvemāniyadevehiṃto?
goyamā! sohammakappovāvemāniyadevehiṃto īsānakappovāvemāniyadevehiṃto, no saṇaṃkumāra jāva no accuyakappovāvemāniyadevehiṃto|
sohammadeve ṇaṃ bhaṃte! je bhavie puḍhavikkāiesu uvavajjittae, se ṇaṃ bhaṃte! kevatikālaṭṭhitīesu uvavajjejjā? evaṃ jahā joisiyassa gamago, navaraṃ–ṭhitī anubaṃdho ya jahanneṇaṃ paliovamaṃ, ukkoseṇaṃ do sāgarovamāiṃ|
kālādeseṇaṃ jahanneṇaṃ paliovamaṃ aṃtomuhuttamabbhahiyaṃ, ukkoseṇaṃ do sāgarovamāiṃ bāvīsāe vāsasahassehiṃ abbhahiyāiṃ, evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirāgatiṃ karejjā| evaṃ sesā vi aṭṭha gamagā bhāṇiyavvā, navaraṃ–ṭhitiṃ kālādesaṃ ca jāṇejjā|
īsānadeve ṇaṃ bhaṃte! je bhavie? evaṃ īsānadeveṇa vi nava gamagā bhāṇiyavvā, navaraṃ–ṭhitī anubaṃdho jahanneṇaṃ sātiregaṃ paliovamaṃ, ukkoseṇaṃ sātiregāiṃ do sāgarovamāiṃ| sesaṃ taṃ ceva|
sevaṃ bhaṃte! sevaṃ bhaṃte! tti jāva viharai|

"If they are reborn from humans, are they reborn from sentient humans or non-sentient humans?"
"Gautama! They are reborn from sentient humans, and also from non-sentient humans."
"Venerable Sir! A non-sentient human who is destined to be reborn among earth-bodied beings—with what lifespan duration would he be reborn, Venerable Sir?"
"Just as the three variations were stated for a non-sentient five-sensed animal of minimum lifespan duration, likewise for this one too the general three variations should be stated, fully without omission; the remaining six are not stated."
"If they are reborn from sentient humans, are they of numerable years of life, or of innumerable years of life?"
"Gautama! They are of numerable years of life, not of innumerable years of life."
"If they are of numerable years of life, are they developed ones of numerable years of life, or undeveloped ones of numerable years of life?"
"Gautama! Developed ones of numerable years of life, [and] undeveloped ones of numerable years of life, up to they are reborn."
"Venerable Sir! A sentient human who is destined to be reborn among earth-bodied beings—with what lifespan duration do they be reborn, Venerable Sir?"
"Gautama! At a minimum with a lifespan of an antarmuhūrta, at a maximum with a lifespan of twenty-two thousand years."
"Venerable Sir! In a single moment, how many of those souls are reborn?"
"Just as for one being reborn in Ratnaprabhā, so also the attributes are in all three variations; with the difference that: bodily stature at a minimum is an innumerableth part of an aṅgula, at a maximum five hundred dhanuṣas. Lifespan duration at a minimum is an antarmuhūrta, at a maximum one pūrvakoṭi. Likewise duration of connection. The progression in nine variations is just as for a sentient five-sensed [animal]. The attributes in the middle three variations are just as in the middle three of a sentient five-sensed [animal]. The rest is entirely identical. The last three variations are like the general variations of this itself, with the difference that: bodily stature at a minimum is five hundred dhanuṣas, at a maximum also five hundred dhanuṣas. Lifespan duration and duration of connection at a minimum are one pūrvakoṭi, at a maximum also one pūrvakoṭi. The rest is just the same."
"If they are reborn from gods, are they reborn from mansion-dwelling gods, from forest-dwelling gods, from astral gods, [or] from celestial gods?"
"Gautama! They are reborn from mansion-dwelling gods, up to they are reborn also from celestial gods."
"If they are reborn from mansion-dwelling gods, are they reborn from Asurakumāra mansion-dwelling gods up to Stanitakumāra mansion-dwelling gods?"
"Gautama! They are reborn from Asurakumāra mansion-dwelling gods up to Stanitakumāra mansion-dwelling gods."
"Venerable Sir! An Asurakumāra who is destined to be reborn among earth-bodied beings—with what lifespan duration would he be reborn, Venerable Sir?"
"Gautama! At a minimum with a lifespan of an antarmuhūrta, at a maximum with a lifespan of twenty-two thousand years."
"Venerable Sir! In a single moment, how many of those souls are reborn?"
"Gautama! At a minimum one or two or three; at a maximum numerable or innumerable are reborn."
"Venerable Sir! What bone-joint structure are the bodies of those souls taught to have?"
"Gautama! Devoid of the six bone-joint structures, up to they transform."
"Venerable Sir! How large is the bodily stature of those souls?"
"Gautama! Bodily stature is taught to be of two kinds, namely: lifelong and post-transformational. Among them, that which is lifelong is at a minimum an innumerableth part of an aṅgula, at a maximum seven ratnis. Among them, that which is post-transformational is at a minimum a numerableth part of an aṅgula, at a maximum one hundred thousand yojanas."
"Venerable Sir! What shape are the bodies of those souls taught to have?"
"Gautama! They are taught to be of two kinds, namely: lifelong and post-transformational. Among them, those which are lifelong are taught to be of symmetrical shape. Among them, those which are post-transformational are taught to be of diverse shapes. Four leśyās. All three worldviews. Three kinds of knowledge necessarily; three kinds of non-knowledge alternatively. All three activities. Both applications of consciousness. Four instincts. Four passions. Five senses. Five bodily expulsions. Both kinds of feeling. Female-gendered and male-gendered, not neuter-gendered. Lifespan duration at a minimum ten thousand years, at a maximum exceeding one sāgaropama. Dispositions are innumerable, both auspicious and inauspicious. Duration of connection is like lifespan duration. In terms of states of existence, two receptions of existence. In terms of time, at a minimum ten thousand years exceeded by an antarmuhūrta; at a maximum exceeding one sāgaropama exceeded by twenty-two thousand years: for this much time he may abide, for this much time he may cycle between coming and going. In this way all nine variations should be understood; with the difference that in the middle and last three variations, the distinction in lifespan of the Asurakumāras should be understood; the rest of the attributes and bodily progression should be understood according to the general rule. Everywhere there are two receptions of existence, up to in the ninth variation, in terms of time at a minimum exceeding one sāgaropama exceeded by twenty-two thousand years, at a maximum also exceeding one sāgaropama exceeded by twenty-two thousand years: for this much time he may abide, for this much time he may cycle between coming and going."
"Venerable Sir! A Nāgakumāra who is destined [to be reborn] among earth-bodied beings?"
"This same exposition [applies] up to 'in terms of states of existence'; with the difference that: lifespan duration at a minimum is ten thousand years, at a maximum a little less than two palyopamas. Likewise also the duration of connection. In terms of time, at a minimum ten thousand years exceeded by an antarmuhūrta; at a maximum a little less than two palyopamas exceeded by twenty-two thousand years. In this way all nine variations are like the variations of the Asurakumāras; with the difference that one should know the lifespan duration and the specification of time. In this way up to the Stanitakumāras."
"If they are reborn from forest-dwelling gods, [are they reborn] from Piśāca forest-dwelling gods up to Gandharva forest-dwelling gods?"
"Gautama! From Piśāca forest-dwelling gods up to Gandharva forest-dwelling gods."
"Venerable Sir! A forest-dwelling god who is destined to be reborn among earth-bodied beings?"
"For them also, nine variations should be stated like the variations of the Asurakumāras; with the difference that one should know the lifespan duration and the specification of time. Lifespan duration at a minimum is ten thousand years, at a maximum one palyopama. The rest is just the same."
"If they are reborn from astral gods, are they reborn from astral gods of the moon celestial abodes up to astral gods of the star celestial abodes?"
"Gautama! From moon celestial abodes up to star celestial abodes."
"Venerable Sir! An astral god who is destined to be reborn among earth-bodied beings?"
"The attributes are like those of the Asurakumāras, with the difference that only one tejo-leśyā is taught. Three kinds of knowledge and three kinds of non-knowledge necessarily. Lifespan duration at a minimum is an eighth part of a palyopama, at a maximum one palyopama exceeded by one hundred thousand years. Likewise also duration of connection.
In terms of time, at a minimum an eighth part of a palyopama exceeded by an antarmuhūrta, at a maximum one palyopama exceeded by one hundred thousand years [and] twenty-two thousand years: for this much time he may abide, for this much time he may cycle between coming and going. In this way the remaining eight variations should also be stated; with the difference that one should know the lifespan duration and the specification of time."
"If they are reborn from celestial gods, are they reborn from gods residing in the heavens or from gods beyond the heavens?"
"Gautama! From gods residing in the heavens, not from gods beyond the heavens."
"If they are reborn from gods residing in the heavens, are they reborn from gods residing in the Saudharma heaven up to gods residing in the Acyuta heaven?"
"Gautama! They are reborn from gods residing in the Saudharma heaven [and] gods residing in the Īśāna heaven, not from Sanatkumāra up to not from gods residing in the Acyuta heaven."
"Venerable Sir! A Saudharma god who is destined to be reborn among earth-bodied beings—with what lifespan duration would he be reborn, Venerable Sir?"
"As is the variation for an astral god; with the difference that: lifespan duration and duration of connection at a minimum are one palyopama, at a maximum two sāgaropamas.
In terms of time, at a minimum one palyopama exceeded by an antarmuhūrta, at a maximum two sāgaropamas exceeded by twenty-two thousand years: for this much time he may abide, for this much time he may cycle between coming and going. In this way the remaining eight variations should also be stated; with the difference that one should know the lifespan duration and the specification of time."
"Venerable Sir! An Īśāna god who is destined [to be reborn]?"
"In this way nine variations should also be stated for an Īśāna god; with the difference that: lifespan duration and duration of connection at a minimum are a little more than one palyopama, at a maximum a little more than two sāgaropamas. The rest is entirely identical."
"Truly so, Venerable Sir! Truly so, Venerable Sir!"—and so on, he abides.