Viyahapannatti 24.22.858

24.22.858

vāṇamaṃtarā ṇaṃ bhaṃte! kaohiṃto uvavajjaṃti–kiṃ neraiehiṃto uvavajjaṃti? tirikkha? evaṃ jaheva nāgakumārauddesae asaṇṇī taheva niravasesaṃ|
jai saṇṇipaṃciṃdiyatirikkhajoṇiehiṃto uvavajjaṃti– kiṃ saṃkhejjavāsāuya? asaṃkhejja-vāsāuya?
goyamā! saṃkhejjavāsāuya, asaṃkhejjavāsāuya jāva uvavajjaṃti|
saṇṇipaṃciṃdiyatirikkhajoṇie ṇaṃ bhaṃte! je bhavie vāṇamaṃtaresu uvavajjittae, se ṇaṃ bhaṃte! kevatikālaṭṭhitīesu uvavajjejjā?
goyamā! jahanneṇaṃ dasavāsasahassaṭṭhitīesu, ukkoseṇaṃ paliovamaṭṭhitīesu| sesaṃ taṃ ceva jahā nāgakumārauddesae jāva kālādeseṇaṃ jahanneṇaṃ sātiregā puvvakoḍī dasahiṃ vāsasahassehiṃ abbhahiyā, ukkoseṇaṃ cattāri paliovamāiṃ, evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirāgatiṃ karejjā|
so ceva jahannakālaṭṭhitīesu uvavanno, jaheva nāgakumārāṇaṃ bitiyagame vattavvayā|
so ceva ukkosakālaṭṭhitīesu uvavanno jahanneṇaṃ paliovamaṭṭhitīesu, ukkoseṇa vi paliovamaṭṭhitīesu| esa ceva vattavvayā, navaraṃ–ṭhitī se jahanneṇaṃ paliovamaṃ, ukkoseṇaṃ tinni paliovamāiṃ| saṃveho jahanneṇaṃ do paliovamāiṃ, ukkoseṇaṃ cattāri paliovamāiṃ, evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirāgatiṃ karejjā| majjhimagamagā tinni vi jaheva nāgakumāresu pacchimesu tisu gamaesu taṃ ceva jahā nāgakumāruddesae, navaraṃ–ṭhitiṃ saṃvehaṃ ca jāṇejjā| saṃkhejjavāsāuya taheva, navaraṃ–ṭhitī anubaṃdho saṃvehaṃ ca ubhao ṭhitīe jāṇejjā|
jai manussehiṃto uvavajjaṃti? asaṃkhejjavāsāuyāṇaṃ jaheva nāgakumārāṇaṃ uddese taheva vattavvayā, navaraṃ–taiyaga-mae ṭhitī jahanneṇaṃ paliovamaṃ, ukkoseṇaṃ tinni paliovamāiṃ| ogāhaṇā jahanneṇaṃ gāuyaṃ, ukkoseṇaṃ tinni gāuyāiṃ| sesaṃ taheva| saṃveho se jahā ettha ceva uddesae asaṃkhejjavāsāuyasaṇṇipaṃciṃdiyāṇaṃ| saṃkhejjavāsāuyasaṇṇimanusse jaheva nāgakumāruddesae, navaraṃ–vāṇamaṃtare ṭhiti saṃvehaṃ ca jāṇejjā|
sevaṃ bhaṃte! sevaṃ bhaṃte! tti|

“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!”