Viyahapannatti 24.21.857

24.21.857

manussā ṇaṃ bhaṃte! kaohiṃto uvavajjaṃti–kiṃ neraiehiṃto uvavajjaṃti jāva devehiṃto uvavajjaṃti?
goyamā! neraiehiṃto vi uvavajjaṃti jāva devehiṃto vi uvavajjaṃti| evaṃ uvavāo jahā paṃciṃdiya-tirikkhajoṇiuddesae jāva tamāpuḍhavineraiehiṃto vi uvavajjaṃti, no ahesattamapuḍhavineraiehiṃto uvavajjaṃti|
rayaṇappabhapuḍhavineraie ṇaṃ bhaṃte! se bhavie manussesu uvavajjittae, se ṇaṃ bhaṃte! kevatikālaṭṭhitīesu uvavajjejjā?
goyamā! jahanneṇaṃ māsapuhattaṭṭhitīesu, ukkoseṇaṃ puvvakoḍiāuesu| avasesā vattavvayā jahā paṃciṃdiyatirikkhajoṇiesu uva vajjaṃtassa taheva, navaraṃ–parimāṇe jahanneṇaṃ ekko vā do vā tinni vā, ukkoseṇaṃ saṃkhejjā uvavajjaṃti| jahā tahiṃ aṃtomuhuttehiṃ tahā ihaṃ māsapuhattehiṃ saṃvehaṃ karejjā| sesaṃ taṃ ceva|
jahā rayaṇappabhāe tahā sakkarappabhāe vi vattavvayā, navaraṃ–jahanneṇaṃ vāsapuhattaṭṭhitīesu, ukkoseṇaṃ puvvakoḍī āuesu| ogāhaṇā-lessā-nāṇa-ṭṭhitī-anubaṃdha-saṃveha-nāṇattaṃ ca jāṇejjā jaheva tirikkhajoṇiyauddesae| evaṃ jāva tamāpuḍhavineraie|
jai tirikkhajoṇiehiṃto uvavajjaṃti– kiṃ egiṃdiyatirikkhajoṇiehiṃto uvavajjaṃti jāva paṃciṃdiyatirikkhajoṇi-ehiṃto uvavajjaṃti?
goyamā! egiṃdiyatirikkhajoṇiehiṃto bhedo jahā paṃciṃdiyatirikkhajoṇiyauddesae, navaraṃ–teu-vāū-paḍiseheyavvā| sesaṃ taṃ ceva| jāva–
puḍhavikkāie ṇaṃ bhaṃte! je bhavie manussesu uvavajjittae, se ṇaṃ bhaṃte! kevatikālaṭṭhitīesu uvavajjejjā?
goyamā! jahanneṇaṃ aṃtomuhuttaṭṭhitīesu ukkoseṇaṃ puvvakoḍīāuesu uvavajjejjā|
te ṇaṃ bhaṃte! jīvā egasamaeṇaṃ kevatiyā uvavajjaṃti? evaṃ jaheva paṃciṃdiyatirikkhajoṇiesu uvavajjamāṇassa puḍhavikkāiyassa vattavvayā sā ceva iha vi uvavajjamāṇassa bhāṇiyavvā–navasu vi gamaesu, navaraṃ–tatiya-chaṭṭha-navamesu gamaesu parimāṇaṃ jahanneṇaṃ ekko vā do vā tinni vā, ukkoseṇaṃ saṃkhejjā uvavajjaṃti| jāhe appaṇā jahannakālaṭṭhitīo bhavati tāhe paḍhamagamae ajjhavasāṇā pasatthā vi appasatthā vi vitiyagamae appasatthā, tatiyagamae pasatthā bhavaṃti| sesaṃ taṃ ceva niravasesaṃ|
jai āukkāie? evaṃ āukkāiyāṇa vi| evaṃ vaṇassaikāiyāṇa vi| evaṃ jāva cauriṃdiyāṇa vi| asaṇṇipaṃciṃdiyatirikkhajoṇiya-saṇṇipaṃciṃdiyatirikkhajoṇiya-asaṇṇimanussa- saṇṇi-manussā ya ete savve vi jahā paṃciṃdiyatirikkhajoṇi-yauddesae taheva bhāṇiyavvā, navaraṃ–eyāṇi ceva parimāṇa-ajjhavasāṇa-nāṇattāṇi jāṇijjā puḍhavikkāiyassa ettha ceva uddesae bhaṇiyāṇi| sesaṃ taheva niravasesaṃ|
jai devehiṃto uvavajjaṃti–kiṃ bhavanavāsidevehiṃto uvavajjaṃti? vāṇamaṃtara-joisiya-vemāniya-devehiṃto uvavajjaṃti?
goyamā! bhavanavāsidevehiṃto vi jāva vemāniyadevehiṃto vi uvavajjaṃti|
jai bhavanavāsidevehiṃto–kiṃ asurakumāra jāva thaṇiyakumāra?
goyamā! asurakumāra jāva thaṇiyakumāra|
asurakumāre ṇaṃ bhaṃte! je bhavie manussesu uvavajjittae, se ṇaṃ bhaṃte! kevatikālaṭṭhitīesu uvavajjejjā?
goyamā! jahanneṇaṃ māsapuhattaṭṭhitīesu, ukkoseṇaṃ puvvakoḍiāuesu, uvavajjejjā| evaṃ jacceva paṃciṃdiyatirikkhajoṇiyauddesae vattavvayā sacceva ettha vi bhāṇiyavvā, navaraṃ–jahā tahiṃ jahannagaṃ aṃtomuhuttaṭṭhitīesu tahā ihaṃ māsapuhattaṭṭhitīesu| parimāṇaṃ jahaṇṇe-ṇaṃ ekko vā do vā tinni vā, ukkoseṇaṃ saṃkhejjā uvavajjaṃti| sesaṃ taṃ ceva| evaṃ jāva īsānadevo tti| eyāṇi ceva nāṇattāṇi| saṇaṃkumārādīyā jāva sahassāro tti jaheva paṃciṃdiyatirikkhajoṇiuddesae, navaraṃ–parimāṇaṃ jahanneṇaṃ ekko vā do vā tinni vā, ukkoseṇaṃ saṃkhejjā uvavajjaṃti| uvavāo jahanneṇaṃ vāsapuhattaṭṭhitīesu, ukkoseṇaṃ puvvakoḍīāuesu uvavajjejjā| sesaṃ taṃ ceva| saṃvehaṃ vāsapuhattaṃ puvvakoḍīsu karejjā| saṇaṃkumāre ṭhitī cauguṇiyā aṭṭhāvīsasāgarovamā bhavati māhiṃde tāṇi ceva sātiregāṇi, vamhaloe cattālīsaṃ, laṃtae chappannaṃ, mahāsukke aṭṭhasaṭṭhiṃ, sahassāre bāvattari sāgarovamāiṃ| esā ukkosā ṭhitī bhaṇiyā| jahannāṭṭhiti pi cauguṇejjā|
āyaṇadeve ṇaṃ bhaṃte! je bhavie manussesu uvavajjittae, se ṇaṃ bhaṃte! kevatikālaṭṭhitīesu uvavajjejjā?
goyamā! jahanneṇaṃ vāsapuhattaṭṭhitīesu, ukkoseṇaṃ puvvakoḍīṭhitīesu uvavajjejjā|
te ṇaṃ bhaṃte! jīvā egasamaeṇaṃ kevatiyā uvavajjaṃti? evaṃ jaheva sahassāradevāṇaṃ vattavvayā, navaraṃ–ogāhaṇā-ṭhiti-anubaṃdhe ya jāṇejjā| sesaṃ taṃ ceva| bhavādeseṇaṃ jahanneṇaṃ do bhavaggahaṇāiṃ, ukkoseṇaṃ cha bhavaggahaṇāiṃ| kālādeseṇaṃ jahanneṇaṃ aṭṭhārasa sāgarovamāiṃ vāsapuhattamabbhahiyāiṃ, ukkoseṇaṃ sattāvannaṃ sāgarovamāiṃ tihiṃ puvvakoḍīhiṃ abbhahiyāiṃ, evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirāgatiṃ karejjā| evaṃ nava vi gamā, navaraṃ–ṭhiti anubaṃdhaṃ saṃvehaṃ ca jāṇejjā| evaṃ jāva accuyadevo, navaraṃ–ṭhitiṃ anubaṃdhaṃ saṃvehaṃ ca jāṇejjā| pāṇayadevassa ṭhitī tiguṇiyā saṭṭhiṃ sāgarovamāiṃ, āraṇagassa tevaṭṭhiṃ sāgarovamāiṃ, accuyadevassa chāvaṭṭhiṃ sāgarovamāiṃ|
jai kappātītāvemāniyadevehiṃto uvavajjaṃti–kiṃ gevejjākappātītā? anuttarovavātiya-kappātītā
goyamā! gevejjākappātītā, anuttarovavātiyakappātītā|
jai gevejjā–kiṃ heṭṭhima-heṭṭhima gevejjagakappātītā jāva uvarima-uvarima gevejjā?
goyamā! heṭṭhima-heṭṭhima gevejjā jāva uvarima-uvarima gevejjā|
gevejjagadeve ṇaṃ bhaṃte! je bhavie manussesu uvavajjittae, se ṇaṃ bhaṃte! kevatikālaṭṭhitīesu uvavajjejjā?
goyamā! jahanneṇaṃ vāsapuhattaṭṭhitīesu, ukkoseṇaṃ puvvakoḍīṭṭhitīesu| avasesaṃ jahā āṇaya-devassa vattavvayā, navaraṃ–ogāhaṇā –ege bhavadhāraṇijje sarīrae| se jahanneṇaṃ aṃgulassa asaṃkhejjaibhāgaṃ, ukkoseṇaṃ do rayaṇīo| saṃṭhāṇaṃ–ege bhavadhāraṇijje sarīre| se samacauraṃsasaṃṭhie pannatte| paṃca samugghāyā pannattā, taṃ jahā–vedanāsamugghāe jāva teyagasamugghāe, no ceva ṇaṃ veuvviyateyagasamugghāehiṃ samohaṇiṃsu vā, samohaṇaṃti vā, samohaṇissaṃti vā|
ṭhitī anubaṃdho jahanneṇaṃ bāvīsaṃ sāgarovamāiṃ, ukkoseṇaṃ ekkatīsaṃ sāgarovamāiṃ| sesaṃ taṃ ceva| kālādeseṇaṃ jahanneṇaṃ bāvīsaṃ sāgarovamāiṃ vāsapuhattamabbhahiyāiṃ, ukkoseṇaṃ tenauti sāgarovamāiṃ tihi puvvakoḍīhiṃ abbhahiyāiṃ, evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirāgatiṃ karejjā| evaṃ sesesu vi aṭṭhagamaesu, navaraṃ–ṭhitiṃ saṃvehaṃ ca jāṇejjā|
jai anuttarovavāiyakappātītāvemāniyadevehiṃto uvavajjaṃti–kiṃ vijayaanuttarovavāiya? vejayaṃta-anuttarovavāiya jāva savvaṭṭhasiddha?
goyamā! vijayaanuttarovavāiya jāva savvaṭṭhasiddhaanuttarovavāiya|
vijaya-vejayaṃta-jayaṃta-aparājiyadeve ṇaṃ bhaṃte! je bhavie manussesu uvavajjittae, se ṇaṃ bhaṃte! kevatikālaṭṭhitīesu uvavajjejjā? evaṃ jaheva gevejjagadevāṇaṃ, navaraṃ–ogāhaṇā jahanneṇaṃ aṃgulassa asaṃkhejjaibhāgaṃ, ukkoseṇaṃ egā rayaṇī| sammadiṭṭhī, no micchadiṭṭhī, no sammāmicchadiṭṭhī|
nāṇī, no annāṇī, niyamaṃ tinnāṇī, taṃ jahā–ābhinibohiyanāṇī, suyanāṇī, ohināṇī ṭhitī jahanneṇaṃ ekkatīsaṃ sāgarovamāiṃ, ukkoseṇaṃ tettīsaṃ sāgarovamāiṃ| sesaṃ taṃ ceva|
bhavādeseṇaṃ jahanneṇaṃ do bhavaggahaṇāiṃ, ukkoseṇaṃ cattāri bhavaggahaṇāiṃ| kālādeseṇaṃ jahanneṇaṃ ekkatīsaṃ sāgarovamāiṃ vāsapuhattamabbhahiyāiṃ, ukkoseṇaṃ chāvaṭṭhiṃ sāgarovamāiṃ dohiṃ puvvakoḍīhiṃ abbhahiyāiṃ, evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirāgatiṃ karejjā|
evaṃ sesā vi aṭṭha gamagā bhāṇiyavvā, navaraṃ–ṭhitiṃ anubaṃdhaṃ saṃvedhaṃ ca jāṇejjā| sesaṃ evaṃ ceva|
savvaṭṭhasiddhagadeve ṇaṃ bhaṃte! je bhavie manussesu uvavajjittae? sā ceva vijayādidevavattavvayā bhāṇiyavvā, navaraṃ –ṭhitī ajahannamaṇukkosenaṃ tettīsaṃ sāgarovamāiṃ| evaṃ anubaṃdho vi| sesaṃ taṃ ceva| bhavādeseṇaṃ do bhavaggahaṇāiṃ, kālādeseṇaṃ jaha-ṇṇeṇaṃ tettīsaṃ sāgarovamāiṃ vāsapuhattamabbhahiyāiṃ, ukkoseṇaṃ tettīsaṃ sāgarovamāiṃ puvvakoḍīe abbhahiyāiṃ, evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirāgatiṃ karejjā|
so ceva jahannakālaṭṭhitīesu uvavanno, esa ceva vattavvayā, navaraṃ–kālādeseṇaṃ jahanneṇaṃ tettīsaṃ sāgarovamāiṃ vāsapuhattamabbhahiyāiṃ, ukkoseṇa vi tettīsaṃ sāgarovamāiṃ vāsapuhattamabbhahiyāiṃ, evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirāgatiṃ karejjā|
so ceva ukko kālaṭṭhitīesu uvavanno, esa ceva vattavvayā, navaraṃ–kālādeseṇaṃ jahanneṇaṃ tettīsaṃ sāgarovamāiṃ puvva koḍīe abbhahiyāiṃ, ukkoseṇa vi tettīsaṃ sāgarovamāiṃ puvvakoḍīe abbhahiyāiṃ evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirāgatiṃ karejjā| ete ceva tinni gamagā, sesā na bhaṇṇaṃti|
sevaṃ bhaṃte! sevaṃ bhaṃte! tti|

“Venerable Sir! From where are humans reborn—are they reborn from inhabitants of hell up to are they reborn from gods?”
“Gautama! They are reborn from inhabitants of hell up to they are also reborn from gods. Thus rebirth is as in the uddeśaka on five-sensed animals up to they are reborn from inhabitants of the Tamā hell-earth, but not from inhabitants of the seventh nether hell-earth.
“Venerable Sir! An inhabitant of the Ratnaprabhā hell-earth who is capable of being reborn among humans, Venerable Sir, among [humans of] what lifespan duration would he be reborn?”
“Gautama! At a minimum, among those with a lifespan duration of several months; at a maximum, among those with a lifespan of a pūrvakoṭi. The remaining exposition is just as for one being reborn among five-sensed animals; with this difference: in quantity, at a minimum one, two, or three, and at a maximum a numerable [number] are reborn. Just as there calculation was done by antarmuhūrtas, so here calculation should be done by several months. The rest is just the same.
As in Ratnaprabhā, so is the exposition in Śarkarāprabhā; with this difference: at a minimum among those with a lifespan duration of several years, at a maximum among those with a lifespan of a pūrvakoṭi. Body size, lesyā, knowledge, lifespan duration, continuous association, and difference in calculation should be known just as in the animal uddeśaka. Thus up to an inhabitant of the Tamā hell-earth.
If they are reborn from animals—are they reborn from one-sensed animals up to five-sensed animals?
“Gautama! The division of one-sensed animals is as in the uddeśaka on five-sensed animals, with this difference: fire-bodies and air-bodies are to be excluded. The rest is just the same, up to—
“Venerable Sir! An earth-body who is capable of being reborn among humans, Venerable Sir, among [humans of] what lifespan duration would he be reborn?”
“Gautama! At a minimum, among those with a lifespan duration of an antarmuhūrta; at a maximum, he would be reborn among those with a lifespan of a pūrvakoṭi.”
“Venerable Sir! How many such jīvas are reborn in a single moment?” Thus, just as the exposition of an earth-body being reborn among five-sensed animals, the very same is to be stated here also for one being reborn—in all nine approaches; with this difference: in the third, sixth, and ninth approaches, in quantity, at a minimum one, two, or three, and at a maximum a numerable [number] are reborn. When he himself has a minimal lifespan duration, then in the first approach the mental dispositions are both auspicious and inauspicious, in the second approach inauspicious, and in the third approach they are auspicious. The rest is entirely the same.
If water-bodies? Thus also for water-bodies. Thus also for plant-bodies. Thus up to four-sensed [beings]. Non-sentient five-sensed animals, sentient five-sensed animals, non-sentient humans, and sentient humans—all these too are to be stated just as in the uddeśaka on five-sensed animals; with this difference: these very differences in quantity and mental disposition should be known, as stated here in the uddeśaka on earth-bodies. The rest is entirely the same.
If they are reborn from gods—are they reborn from mansion-dwelling gods, forest-dwelling, astrological, [or] celestial-abode gods?
“Gautama! They are reborn from mansion-dwelling gods up to celestial-abode gods.”
If from mansion-dwelling gods—are they Asurakumāras up to Stanitakumāras?
“Gautama! Asurakumāras up to Stanitakumāras.”
“Venerable Sir! An Asurakumāra who is capable of being reborn among humans, Venerable Sir, among [humans of] what lifespan duration would he be reborn?”
“Gautama! At a minimum, among those with a lifespan duration of several months; at a maximum, he would be reborn among those with a lifespan of a pūrvakoṭi. Thus whatever was the exposition in the uddeśaka on five-sensed animals, the very same is to be stated here; with this difference: as there the minimum was among those with a lifespan duration of an antarmuhūrta, so here it is among those with a lifespan duration of several months. In quantity, at a minimum one, two, or three, and at a maximum a numerable [number] are reborn. The rest is just the same. Thus up to an Īśāna god. These very differences [apply]. Sanatkumāra and the rest up to Sahasrāra are just as in the uddeśaka on five-sensed animals; with this difference: in quantity, at a minimum one, two, or three, and at a maximum a numerable [number] are reborn. In rebirth, at a minimum he would be reborn among those with a lifespan duration of several years, at a maximum among those with a lifespan of a pūrvakoṭi. The rest is just the same. One should make calculation with several years and pūrvakoṭis. In Sanatkumāra, quadrupled, the lifespan duration is twenty-eight sāgaropamas; in Māhendra, the same with an excess; in Brahmaloka, forty; in Lāntaka, fifty-six; in Mahāśukra, sixty-eight; in Sahasrāra, seventy-two sāgaropamas. This has been stated as the maximum lifespan duration. The minimum lifespan duration also should be quadrupled.
“Venerable Sir! An Ānata god who is capable of being reborn among humans, Venerable Sir, among [humans of] what lifespan duration would he be reborn?”
“Gautama! At a minimum, he would be reborn among those with a lifespan duration of several years; at a maximum, among those with a duration of a pūrvakoṭi.”
“Venerable Sir! How many such jīvas are reborn in a single moment?” Thus, just as the exposition of the Sahasrāra gods; with this difference: body size, lifespan duration, and continuous association should be known. The rest is just the same. In terms of lifetime, at a minimum two births, at a maximum six births. In terms of time, at a minimum eighteen sāgaropamas increased by several years; at a maximum fifty-seven sāgaropamas increased by three pūrvakoṭis—for so much time he would stay, for so much time he would make transit and return. Thus all nine approaches; with this difference: lifespan duration, continuous association, and calculation should be known. Thus up to an Acyuta god; with this difference: lifespan duration, continuous association, and calculation should be known. The lifespan duration of a Prāṇata god, tripled, is sixty sāgaropamas; of an Āraṇa [god], sixty-three sāgaropamas; of an Acyuta god, sixty-six sāgaropamas.
If they are reborn from celestial-abode gods beyond the heavens—are they Graiveyaka gods beyond the heavens, [or] Anuttaropapātika gods beyond the heavens?
“Gautama! Graiveyaka gods beyond the heavens, Anuttaropapātika gods beyond the heavens.”
If Graiveyakas—are they from the lowest of the low Graiveyakas beyond the heavens up to the highest of the high Graiveyakas?
“Gautama! From the lowest of the low Graiveyakas up to the highest of the high Graiveyakas.”
“Venerable Sir! A Graiveyaka god who is capable of being reborn among humans, Venerable Sir, among [humans of] what lifespan duration would he be reborn?”
“Gautama! At a minimum, among those with a lifespan duration of several years; at a maximum, among those with a lifespan duration of a pūrvakoṭi. The rest is as the exposition of the Ānata god; with this difference: body size—one physical body of the birth state. That is, at a minimum, an innumerableth part of an aṅgula; at a maximum, two ratnis. Shape—one physical body of the birth state. That is declared to be symmetrical. Five psychic disruptions are declared, namely: psychic disruption through pain up to psychic disruption through fiery body; but indeed they did not, do not, and will not undergo psychic disruption through transformational or fiery psychic disruption.
Lifespan duration and continuous association: at a minimum twenty-two sāgaropamas, at a maximum thirty-one sāgaropamas. The rest is just the same. In terms of time: at a minimum twenty-two sāgaropamas increased by several years; at a maximum ninety-three sāgaropamas increased by three pūrvakoṭis—for so much time he would stay, for so much time he would make transit and return. Thus also in the remaining eight approaches; with this difference: lifespan duration and calculation should be known.
If they are reborn from Anuttaropapātika celestial-abode gods beyond the heavens—are they Vijaya Anuttaropapātika, Vaijayanta Anuttaropapātika up to Sarvārthasiddha?
“Gautama! Vijaya Anuttaropapātika up to Sarvārthasiddha Anuttaropapātika.”
“Venerable Sir! A Vijaya, Vaijayanta, Jayanta, [or] Aparājita god who is capable of being reborn among humans, Venerable Sir, among [humans of] what lifespan duration would he be reborn?” Thus just as for the Graiveyaka gods; with this difference: body size: at a minimum an innumerableth part of an aṅgula, at a maximum one ratni. Right-faithed, not wrong-faithed, not mixed-faithed.
Possessing knowledge, not non-knowledge; by rule possessing three knowledges, namely: possessing sensory knowledge, scriptural knowledge, and clairvoyant knowledge. Lifespan duration: at a minimum thirty-one sāgaropamas, at a maximum thirty-three sāgaropamas. The rest is just the same.
In terms of lifetime: at a minimum two births, at a maximum four births. In terms of time: at a minimum thirty-one sāgaropamas increased by several years; at a maximum sixty-six sāgaropamas increased by two pūrvakoṭis—for so much time he would stay, for so much time he would make transit and return.
Thus the remaining eight approaches too are to be stated; with this difference: lifespan duration, continuous association, and calculation should be known. The rest is just like this.
“Venerable Sir! A Sarvārthasiddha god who is capable of being reborn among humans?” The very same exposition as the Vijaya and other gods is to be stated; with this difference: lifespan duration is non-minimal and non-maximal: thirty-three sāgaropamas. Thus continuous association also. The rest is just the same. In terms of lifetime: two births. In terms of time: at a minimum thirty-three sāgaropamas increased by several years; at a maximum thirty-three sāgaropamas increased by a pūrvakoṭi—for so much time he would stay, for so much time he would make transit and return.
If that very [god] is reborn among those of minimal lifespan duration, this very exposition [applies]; with this difference: in terms of time, at a minimum thirty-three sāgaropamas increased by several years, at a maximum also thirty-three sāgaropamas increased by several years—for so much time he would stay, for so much time he would make transit and return.
If that very [god] is reborn among those of maximal lifespan duration, this very exposition [applies]; with this difference: in terms of time, at a minimum thirty-three sāgaropamas increased by a pūrvakoṭi, at a maximum also thirty-three sāgaropamas increased by a pūrvakoṭi—for so much time he would stay, for so much time he would make transit and return. These three approaches alone [apply]; the others are not stated.
“It is just so, Venerable Sir! It is just so, Venerable Sir!”