Viyahapannatti 24.22: Uddeśaka 22: thī 24 deva

“Venerable Sir! Where do the Vāṇamantara gods originate from? Do they originate from inhabitants of hell? From animals? [Do they originate from humans? From gods?]”
[“Gautama! …”] Just as in the Nāgakumāra uddeśaka up to the non-sentient, exactly so without omission.
“If they originate from sentient five-sensed animals—are they of countable-years lifespan? Or of uncountable-years lifespan?”
“Gautama! They originate from those of countable-years lifespan, up to those of uncountable-years lifespan.”
“Venerable Sir! When a sentient five-sensed animal is capable of originating among the Vāṇamantara gods, among [those of] what lifespan duration, Venerable Sir, would it originate?”
“Gautama! At the minimum, among those of ten thousand years' lifespan duration; at the maximum, among those of a palyopama's lifespan duration. The rest is just as in the Nāgakumāra uddeśaka, up to: in terms of time, at the minimum a pūrvakoṭi exceeded by ten thousand years, at the maximum four palyopamas—for such a duration of time it would experience [that state], for such a duration of time it would make comings and goings.”
When that very [jīva] is born among those of minimum lifespan duration, the exposition is just as in the second variation of the Nāgakumāras.
When that very [jīva] is born among those of maximum lifespan duration: at the minimum among those of a palyopama's lifespan duration, at the maximum also among those of a palyopama's lifespan duration. This very exposition [applies], with the only difference: its lifespan duration is at the minimum one palyopama, at the maximum three palyopamas. The combined duration (saṃvedha) is at the minimum two palyopamas, at the maximum four palyopamas; for such a duration of time it would experience [that state], for such a duration of time it would make comings and goings. The three intermediate variations are also just as among the Nāgakumāras; in the latter three variations it is just the same as in the Nāgakumāra uddeśaka, with the only difference: the lifespan duration and the combined duration should be understood [accordingly]. For those of countable-years lifespan it is just so, with the only difference: the lifespan duration, the continuous duration (anubandha), and the combined duration should be understood from both lifespan durations.
“If they originate from humans?” For those of uncountable-years lifespan, the exposition is just as in the uddeśaka of the Nāgakumāras, with the only difference: in the third variation, the lifespan duration is at the minimum one palyopama, at the maximum three palyopamas. The height (avagāhanā) is at the minimum one gāvuta, at the maximum three gāvutas. The rest is just the same. Its combined duration is just as for the sentient five-sensed [animals] of uncountable-years lifespan right in this uddeśaka. For sentient humans of countable-years lifespan, it is just as in the Nāgakumāra uddeśaka, with the only difference: the lifespan duration and combined duration among the Vāṇamantara gods should be understood [accordingly].
“That is so, Venerable Sir! That is so, Venerable Sir!”

"Where do Jyotiṣkas, Venerable Sir, originate from? Do they originate from inhabitants of hell?" The distinctions up to: they originate from sentient five-sensed animals, not from non-sentient five-sensed animals.
"If from sentient, are they of numerable lifespan or innumerable lifespan?"
"Gautama! Of numerable lifespan and innumerable lifespan."
"Venerable Sir, when a sentient five-sensed animal of innumerable lifespan is fit to be reborn among the Jyotiṣkas, in what lifespan duration would he be reborn, Venerable Sir?"
"Gautama! At a minimum in a lifespan duration of one-eighth of a palyopama, at a maximum in a lifespan duration of a palyopama plus one hundred thousand years. The rest is as in the chapter on Asurakumāras, with the difference that: lifespan duration is at a minimum one-eighth of a palyopama, at a maximum three palyopamas. So also for continuity.
The rest is just the same, with the difference that: in terms of time, at a minimum two-eighths of a palyopama, at a maximum four palyopamas plus one hundred thousand years—for such duration he may experience it, for such duration he may transit back and forth.
If he is reborn having a minimum lifespan duration, it is at a minimum in a lifespan duration of one-eighth of a palyopama, and at a maximum also in a lifespan duration of one-eighth of a palyopama. The statement is just the same, with the difference that one should know it in terms of time.
If he is reborn having a maximum lifespan duration, the statement is just the same, with the difference that: lifespan duration is at a minimum a palyopama plus one hundred thousand years, at a maximum three palyopamas. So also for continuity. In terms of time, at a minimum two palyopamas plus two hundred thousand years, at a maximum four palyopamas plus one hundred thousand years.
If he himself has a minimum lifespan duration, he would be reborn at a minimum in a lifespan duration of one-eighth of a palyopama, and at a maximum also in a lifespan duration of one-eighth of a palyopama.
How many of those souls, Venerable Sir, are reborn at a single point in time? The statement is just the same, with the difference that: height at a minimum is a few dhanuṣas, at a maximum a little over eighteen hundred dhanuṣas. Lifespan duration is at a minimum one-eighth of a palyopama, and at a maximum also one-eighth of a palyopama. So also for continuity. The rest is just the same. In terms of time, at a minimum two-eighths of a palyopama, and at a maximum also two-eighths of a palyopama—for such duration he may experience it, for such duration he may transit back and forth. This is the single case for one of minimum lifespan duration.
If he himself has a maximum lifespan duration, the general statement is the same, with the difference that: lifespan duration is at a minimum three palyopamas, and at a maximum also three palyopamas. So also for continuity. The rest is just that. Thus the last three cases are to be understood, with the difference that one should know the lifespan duration and the cycle. These are the seven cases.
If from a sentient five-sensed [animal] of numerable lifespan? For those of numerable lifespan, just as for those being reborn among the Asurakumāras, so also all nine cases should be stated, with the difference that one should know the Jyotiṣka lifespan duration and the cycle. The rest is just the same without remainder.
How do they originate from humans? The distinctions are the same up to:
Venerable Sir, when a sentient human of innumerable lifespan is fit to be reborn among the Jyotiṣkas, in what lifespan duration would he be reborn, Venerable Sir? Thus, just as for a sentient five-sensed [animal] of innumerable lifespan being reborn among the Jyotiṣkas there were seven cases, exactly so for humans too, with the difference that: regarding specific height, in the first three cases height is at a minimum a little over nine hundred dhanuṣas, at a maximum three gavyūtas. In the middle case, at a minimum a little over nine hundred dhanuṣas, and at a maximum also a little over nine hundred dhanuṣas. In the last three cases, at a minimum three gavyūtas, and at a maximum also three gavyūtas. The rest is just the same without remainder up to the cycle.
If from sentient humans of numerable lifespan? For those of numerable lifespan, just as for those being reborn among the Asurakumāras, so also nine cases should be stated, with the difference that one should know the Jyotiṣka lifespan duration and the cycle. The rest is just that without remainder.
'So it is, Venerable Sir! So it is, Venerable Sir!' [said Gautama]."

"Venerable Sir! From where do the Saudharma gods take birth? Do they take birth from hell-beings?" The division is as in the uddeśaka on the Jyotiṣkas.
"Venerable Sir! A sentient five-sensed animal with an unreckonable lifespan who is fit to take birth among the Saudharma gods—in what lifespan durations, Venerable Sir, may it take birth?"
"Gautama! It may take birth in a minimum lifespan duration of one palyopama and a maximum of three palyopamas."
"Venerable Sir! How many such souls take birth in a single instant?" The remainder is as for one taking birth among the Jyotiṣkas, with the only difference being: they have right view, and also wrong view, but not mixed view. They are knowledgeable, and also ignorant; necessarily two knowledges or two ignorances. The lifespan duration is a minimum of one palyopama, a maximum of three palyopamas. The same applies to continuity. The rest is just the same. In terms of time, at minimum two palyopamas, at maximum six palyopamas; for this much time it may dwell, for this much time it may come and go.
If that very same one is born into the minimum lifespan duration, this exact account applies, with the only difference being: in terms of time, at minimum two palyopamas, at maximum four palyopamas; for this much time it may dwell, for this much time it may come and go.
If that very same one is born into the maximum lifespan duration, in a minimum of three palyopamas and also a maximum of three palyopamas, this exact account applies, with the only difference being: the lifespan duration is a minimum of three palyopamas, and also a maximum of three palyopamas. The rest is just the same. In terms of time, at minimum six palyopamas, and also at maximum six palyopamas; for this much time it may dwell, for this much time it may come and go.
If that very same one has itself attained the minimum lifespan duration, taking birth in a minimum of one palyopama and also a maximum of one palyopama, this exact account applies, with the only difference being: bodily height is at minimum several dhanuṣas, at maximum two gavyūtas. The lifespan duration is at minimum one palyopama, and also at maximum one palyopama. The rest is just the same. In terms of time, at minimum two palyopamas, and also at maximum two palyopamas; for this much time it may dwell, for this much time it may come and go.
If that very same one has itself attained the maximum lifespan duration, three variations should be known corresponding to the initial variations, with the only difference being: one should know the lifespan duration and the specification of time.
If [they take birth] from a sentient five-sensed animal with a reckonable lifespan? For one with a reckonable lifespan, all nine variations are just as for one taking birth among the Asurakumāras, with the only difference being: one should know the lifespan duration and the total span. And when it has itself attained the minimum lifespan duration, then in all three variations they have right view, and also wrong view, but not mixed view. Necessarily two knowledges or two ignorances. The rest is just the same.
If they take birth from humans? The division is just as for one taking birth among the Jyotiṣkas, up to:
"Venerable Sir! A sentient human with an unreckonable lifespan who is fit to take birth as a god in the Saudharma realm?" Just as for a sentient five-sensed animal with an unreckonable lifespan taking birth in the Saudharma realm, so are the seven variations, with the only difference being: in the first two variations, bodily height is at minimum one gavyūta, at maximum three gavyūtas. In the third variation, at minimum three gavyūtas, and also at maximum three gavyūtas. In the fourth variation, at minimum one gavyūta, and also at maximum one gavyūta. In the last three variations, at minimum three gavyūtas, and also at maximum three gavyūtas; the remainder is just the same without omission.
If they take birth from sentient humans with a reckonable lifespan? For sentient humans with a reckonable lifespan, all nine variations are to be stated just as for those taking birth among the Asurakumāras, with the only difference being: one should know the Saudharma gods' lifespan duration and the total span. The rest is just the same.
"Venerable Sir! From where do the Īśāna gods take birth?" The account for the Īśāna gods is the very same as that for the Saudharma gods, with the only difference being: in whichever positions a lifespan duration of one palyopama was stated for a sentient five-sensed animal with an unreckonable lifespan taking birth in Saudharma, in those positions here it should be made a palyopama with an excess. In the fourth variation, bodily height is at minimum several dhanuṣas, at maximum two gavyūtas with an excess. The rest is just the same.
For a sentient human with an unreckonable lifespan, the lifespan duration is likewise as for a sentient five-sensed animal with an unreckonable lifespan. As for bodily height, in whichever positions it was one gavyūta, in those positions here it is one gavyūta with an excess. The rest is just the same.
For animals and humans with a reckonable lifespan, all nine variations are just as for those taking birth in Saudharma without omission, with the only difference being: one should know the Īśāna lifespan duration and the total span.
"Venerable Sir! From where do the Sanatkumāra gods take birth?" The rebirth is as for the hell-beings of the Śarkarāprabhā earth, up to:
"Venerable Sir! A developed sentient five-sensed animal with a reckonable lifespan who is fit to take birth among the Sanatkumāra gods?" The rest of the entire account, beginning with quantity and ending with the specification of rebirths, is to be stated just as for one taking birth in Saudharma, with the only difference being: one should know the Sanatkumāra lifespan duration and the total span. And when it has itself attained the minimum lifespan duration, then in all three variations the first five leśyās should be stated. The rest is just the same.
If they take birth from humans? For humans, all nine variations are to be stated just as for those taking birth in Śarkarāprabhā, with the only difference being: one should know the Sanatkumāra lifespan duration and the total span.
"Venerable Sir! From where do the Māhendra gods take birth?" As is the account of the Sanatkumāra gods, so should it be stated for the Māhendra gods, with the only difference being: the lifespan duration of the Māhendra gods should be stated entirely with an excess. Likewise is the account for the Brahmaloka gods, with the only difference being: one should know the Brahmaloka lifespan duration and the total span. So on up to Sahasrāra, with the only difference being: one should know the lifespan duration and the total span. For Lāntaka and the rest, in all three variations for an animal with the minimum lifespan duration, all six leśyās should be stated. As for bone-joint structures: the first five in Brahmaloka and Lāntaka; four in Mahāśukra and Sahasrāra, for animals and for humans alike. The rest is just the same.
"Venerable Sir! From where do the Ānata gods take birth?" The rebirth is as for the Sahasrāra gods, with the only difference being: animals are to be excluded, up to:
"Venerable Sir! A developed sentient human with a reckonable lifespan who is fit to take birth among the Ānata gods?" The account for humans is just as for those taking birth in Sahasrāra, with the only difference being: three bone-joint structures; the rest is just the same up to continuity. In terms of rebirths, at minimum three rebirths, at maximum seven rebirths. In terms of time, at minimum eighteen sāgaropamas increased by several years, at maximum fifty-seven sāgaropamas increased by four pūrvakoṭis; for this much time it may dwell, for this much time it may come and go. In this way the remaining eight variations are also to be stated, with the only difference being: one should know the lifespan duration and the total span. The rest is just the same. So on up to the Acyuta gods, with the only difference being: one should know the lifespan duration and the total span. In all four [heavens] beginning with Ānata, there are three bone-joint structures.
"Venerable Sir! From where do the Graiveyaka gods take birth?" This exact account applies, with the only difference being: two bone-joint structures. One should know the lifespan duration and the total span.
"Venerable Sir! From where do the Vijaya, Vaijayanta, Jayanta, and Aparājita gods take birth?" This exact account applies without omission up to continuity, with the only difference being: the first bone-joint structure. The rest is just the same. In terms of rebirths, at minimum three rebirths, at maximum five rebirths. In terms of time, at minimum thirty-one sāgaropamas increased by several years, at maximum sixty-six sāgaropamas increased by three pūrvakoṭis; for this much time it may dwell, for this much time it may come and go. In this way the remaining eight variations are also to be stated, with the only difference being: one should know the lifespan duration and the total span. In all nine variations, human attainment is as for one taking birth in the Graiveyakas, with the only difference being: the first bone-joint structure.
"Venerable Sir! From where do the Sarvārthasiddha gods take birth?" The rebirth is just as for those of Vijaya and the others, up to:
"In what lifespan durations, Venerable Sir, may it take birth?"
"Gautama! It may take birth in a minimum lifespan duration of thirty-three sāgaropamas and also a maximum of thirty-three sāgaropamas." The remainder is as for those taking birth in Vijaya and the others, with the only difference being: in terms of rebirths, three rebirths; in terms of time, at minimum thirty-three sāgaropamas increased by several years, at maximum thirty-three sāgaropamas increased by two pūrvakoṭis; for this much time it may dwell, for this much time it may come and go.
If that very same one has itself attained the minimum lifespan duration, this exact account applies, with the only difference being: bodily height and lifespan duration are several ratnis and several years [respectively]. The rest is just the same. And one should know the total span.
If that very same one has itself attained the maximum lifespan duration, this exact account applies, with the only difference being: bodily height is at minimum five hundred dhanuṣas, and also at maximum five hundred dhanuṣas. The lifespan duration is at minimum one pūrvakoṭi, and also at maximum one pūrvakoṭi. The rest is just the same up to the specification of rebirths. In terms of time, at minimum thirty-three sāgaropamas increased by two pūrvakoṭis, and also at maximum thirty-three sāgaropamas increased by two pūrvakoṭis; for this much time it may dwell, for this much time it may come and go. These are the three variations for the Sarvārthasiddha gods.
"It is so, Venerable Sir! It is so, Venerable Sir!" so [saying], the Venerable Gautama […] continues to dwell.