Viyahapannatti 24.22.859

24.22.859

joisiyā ṇaṃ bhaṃte! kaohiṃto uvavajjaṃti–kiṃ neraiehiṃto? bhedo jāva saṇṇipaṃciṃdiyatirikkha-joṇiehiṃto uvavajjaṃti, no asaṇṇipaṃciṃdiyatirikkha|
jai saṇṇi kiṃ saṃkhejja? asaṃkhejja?
goyamā! saṃkhejjavāsāuya, asaṃkhejjavāsāuya|
asaṃkhejjavāsāuyasaṇṇipaṃciṃdiyatirikkhajoṇie ṇaṃ bhaṃte! je bhavie jotisiesu uvavajjittae, se ṇaṃ bhaṃte! kevatikālaṭṭhitīesu uvavajjejjā?
goyamā! jahanneṇaṃ aṭṭhabhāgapaliovamaṭṭhitīesu, ukkoseṇaṃ paliovamavāsasayasahassa-ṭṭhitīesu uvavajjejjā, avasesaṃ jahā asurakumāruddesae, navaraṃ–ṭhitī jahanneṇaṃ aṭṭhabhāgapaliovamaṃ, ukkoseṇaṃ tinni paliovamāiṃ| evaṃ anubaṃdho vi|
sesaṃ taheva, navaraṃ –kālādeseṇaṃ jahanneṇaṃ do aṭṭhabhāgapaliovamāiṃ, ukkoseṇaṃ cattāri paliovamāiṃ vāsasayasahassamabbhahiyāiṃ, evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirāgatiṃ karejjā|
so ceva jahannakālaṭṭhitīesu uvavanno jahanneṇaṃ aṭṭhabhāgapaliovamaṭṭhitīesu, ukkoseṇaṃ vi aṭṭhabhāgapaliovamaṭṭhitīesu| esa ceva vattavvayā, navaraṃ–kālādeseṇaṃ jāṇejjā|
so ceva ukkosakālaṭṭhitīesu uvavanno, esa ceva vattavvayā, navaraṃ–ṭhitī jahanneṇaṃ paliovamaṃ vāsasayasahassamabbhahiyaṃ, ukkoseṇaṃ tinni paliovamāiṃ| evaṃ anubaṃdho vi| kālādeseṇaṃ jahanneṇaṃ do paliovamāiṃ dohiṃ vāsasayasahassehiṃ abbhahiyāiṃ, ukkoseṇaṃ cattāri paliovamāiṃ vāsasayasahassamabbhahiyāiṃ|
so ceva appaṇā jahannakālaṭṭhitīo jāo jahanneṇaṃ aṭṭhabhāgapaliovamaṭṭhitīesu, ukkoseṇa vi aṭṭhabhāgapaliovamaṭṭhitīesu uvavajjejjā|
te ṇaṃ bhaṃte! jīvā egasamaeṇaṃ kevatiyā uvavajjaṃti? esa ceva vattavvayā, navaraṃ–ogāhaṇā jahanneṇa dhanupuhattaṃ, ukkoseṇaṃ sātiregāiṃ aṭṭhārasadhanusayāiṃ| ṭhitī jahanneṇaṃ aṭṭhabhāgapaliovamaṃ, ukkoseṇa vi aṭṭhabhāgapaliovamaṃ| evaṃ anubaṃdho vi| sesaṃ taheva| kālādeseṇaṃ jahanneṇaṃ do aṭṭhabhāgapaliovamāiṃ, ukkoseṇa vi do aṭṭhabhāgapaliovamāiṃ, evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirāgatiṃ karejjā| jahannakālaṭṭhitiyassa esa ceva ekko gamo|
so ceva appaṇā ukkosakālaṭṭhitīo jāo, sā ceva ohiyā vattavvayā, navaraṃ–ṭhitī jahanneṇaṃ tinni paliovamāiṃ, ukkoseṇa vi tinni paliovamāiṃ| evaṃ anubaṃdho vi| sesaṃ taṃ ceva| evaṃ pacchimā tinni gamagā neyavvā, navaraṃ–ṭhitiṃ saṃvehaṃ ca jāṇejjā| ete satta gamagā|
jai saṃkhejjavāsāuyasaṇṇipaṃciṃdiya? saṃkhejjavāsāuyāṇaṃ jaheva asurakumāresu uvavajjamāṇāṇaṃ taheva nava vi gamā bhāṇiyavvā, navaraṃ–jotisiya-ṭhitiṃ saṃvehaṃ ca jāṇejjā| sesaṃ taheva niravasesaṃ|
jaha manussehiṃto uvavajjaṃti? bhedo taheva jāva–
asaṃkhejjavāsāuyasaṇṇimanusse ṇaṃ bhaṃte! je bhavie joisiesu uvavajjittae, se ṇaṃ bhaṃte! kevatikālaṭṭhitīesu uvavajjejjā? evaṃ jahā asaṃkhejjavāsāuyasaṇṇipaṃciṃdiyassa joisiesu ceva uvavajjamāṇassa satta gamagā taheva manussāṇa vi, navaraṃ –ogāhaṇāviseso paḍhamesu tisu gamaesu ogāhaṇā jahanneṇaṃ sātiregāiṃ nava dhanusayāiṃ, ukkoseṇaṃ tinni gāuyāiṃ| majjhimagamae jahanneṇaṃ sātiregāiṃ nava dhanusayāiṃ, ukkoseṇaṃ vi sātiregāiṃ nava dhanusayāiṃ| pacchimesu tisu gamaesu jahanneṇaṃ tinni gāuyāiṃ, ukkoseṇaṃ vi tinni gāuyāiṃ| sesaṃ taheva niravasesaṃ jāva saṃveho tti|
jai saṃkhejjavāsāuyasaṇṇimanussehiṃto? saṃkhejjavāsāuyāṇaṃ jaheva asurakumāresu uvavajja-māṇāṇaṃ taheva nava gamagā bhāṇiyavvā, navaraṃ–jotisiyaṭhitiṃ saṃvehaṃ ca jāṇejjā| sesaṃ taṃ ceva niravasesaṃ|
sevaṃ bhaṃte! sevaṃ bhaṃte! tti|

"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]."