Viyahapannatti 24.22.860

24.22.860

sohammadevā ṇaṃ bhaṃte! kaohiṃto uvavajjaṃti–kiṃ neraiehiṃto uvavajjaṃti? bhedo jahā joisiya-uddesae|
asaṃkhejjavāsāuyasaṇṇipaṃciṃdiyatirikkhajoṇie ṇaṃ bhaṃte! je bhavie sāhammagadevesu uvavajjittae, se ṇaṃ bhaṃte! kevatikālaṭṭhitīesu uvavajjejjā?
goyamā! jahanneṇaṃ paliovamaṭṭhitīesu ukkoseṇaṃ tipaliovamaṭṭhitīesu uvavajjejjā|
te ṇaṃ bhaṃte! jīvā egasamaeṇaṃ kevatiyā uvavajjaṃti? avasesaṃ jahā joisiesu uvavajja-māṇassa, navaraṃ–sammadiṭṭhī vi, micchādiṭṭhī vi, no sammāmicchādiṭṭhī| nāṇī vi, annāṇī vi, do nāṇā do annāṇā niyamaṃ| ṭhitī jahanneṇaṃ paliovamaṃ, ukkoseṇaṃ tinni paliovamāiṃ| evaṃ anubaṃdho vi| sesaṃ taheva| kālādeseṇaṃ jahanneṇaṃ do paliovamāiṃ, ukkoseṇaṃ chappaliovamāiṃ, evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirāgatiṃ karejjā|
so ceva jahannakālaṭṭhitīesu uvavanno, esa ceva vattavvayā, navaraṃ–kālādeseṇaṃ jahanneṇaṃ do paliova-māiṃ, ukkoseṇaṃ cattāri paliovamāiṃ, evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirāgatiṃ karejjā|
so ceva ukkosakālaṭṭhitīesu uvavanno jahanneṇaṃ tipaliovamaṭṭhitīesu, ukkoseṇa vi tipaliovamaṭṭhitīesu, esa ceva vattavvayā, navaraṃ–ṭhitī jahanneṇaṃ tinni paliovamāiṃ, ukkoseṇa vi tinni paliovamāiṃ| sesaṃ taheva| kālādeseṇaṃ jahaṇṇeṇaṃ chappaliovamāiṃ, ukkoseṇa vi chappaliovamāiṃ, evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirāgatiṃ karejjā|
so ceva appaṇā jahannakālaṭṭhitīo jāo jahanneṇaṃ paliovamaṭṭhitīesu, ukkoseṇa vi paliovamaṭṭhitīesu, esa ceva vattavvayā, navaraṃ–ogāhaṇā jahanneṇaṃ dhaṇapuhattaṃ, ukkoseṇaṃ do gāuyāiṃ| ṭhitī jahanneṇaṃ paliovamaṃ, ukkoseṇa vi paliovamaṃ| sesaṃ taheva| kālādeseṇaṃ jahanneṇaṃ do paliovamāiṃ, ukkoseṇa vi do paliovamāiṃ, evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirāgatiṃ karejjā|
so ceva appaṇā ukkosakālaṭṭhitīo jāo, ādillagamagasarisā tinni gamagā neyavvā, navaraṃ–ṭhitiṃ kālādesaṃ ca jāṇejjā|
jai saṃkhejjavāsāuyasaṇṇipaṃciṃdiya? saṃkhejjavāsāuyassa jaheva asurakumāresu uvavajjamāṇassa taheva nava vi gamā, navaraṃ–ṭhitiṃ saṃvehaṃ ca jāṇejjā| jāhe ya appaṇā jahannakālaṭṭhitio bhavati tāhe tisu vi gamaesu sammadiṭṭhī vi, micchādiṭṭhī vi, no sammāmicchādiṭṭhī| do nāṇā do annāṇā niyamaṃ| sesaṃ taṃ ceva|
jai manussehiṃto uvavajjaṃti? bhedo jaheva jotisiesu uvavajjamāṇassa, jāva–
asaṃkhejjavāsāuyasaṇṇimanusse ṇaṃ bhaṃte! je bhavie sohamme kappe devattāe uvavajjittae? evaṃ jaheva asaṃkhejja-vāsāuyassa saṇṇipaṃciṃdiyatirikkhajoṇiyassa sohamme kappe uvavajja-māṇassa taheva satta gamagā, navaraṃ–ādillaesu dosu gamaesu ogāhaṇā jahanneṇaṃ gāuyaṃ, ukkoseṇaṃ tinni gāuyāiṃ| tatiyagame jahanneṇaṃ tinni gāuyāiṃ, ukkoseṇa vi tinni gāuyāiṃ| cautthagamae jahanneṇaṃ gāuyaṃ, ukkoseṇa vi gāuyaṃ| pacchimaesu tisu gamaesu jahanneṇaṃ tinni gāuyāiṃ ukkoseṇa vi tinni gāuyāiṃ, sesaṃ taheva niravasesaṃ|
jai saṃkhejjavāsāuyasaṇṇimanussehiṃto? evaṃ saṃkhejjavāsāuyasaṇṇimanussāṇaṃ jaheva asurakumāresu uvavajjamāṇāṇaṃ taheva nava gamagā bhāṇiyavvā, navaraṃ–sohammadevaṭṭhitiṃ saṃvehaṃ ca jāṇejjā| sesaṃ taṃ ceva|
īsānadevā ṇaṃ bhaṃte! kaohiṃto uvavajjaṃti? īsānadevāṇaṃ esa ceva sohammagadevasarisā vattavvayā, navaraṃ–asaṃkhejjavāsāuyasaṇṇipaṃciṃdiyatirikkhajoṇiyassa jesu ṭhāṇesu sohamme uvavajjamāṇassa paliovamaṭhitī tesu ṭhāṇesu iha sātiregaṃ paliovamaṃ kāyavvaṃ| cautthagame ogāhaṇā jahanneṇaṃ dhaṇupuhattaṃ, ukkoseṇaṃ sātiregāiṃ do gāuyāiṃ| sesaṃ taheva|
asaṃkhejjavāsāuyasaṇṇimanussassa vi taheva ṭhitī jahā paṃciṃdiyatirikkhajoṇiyassa asaṃkhejja-vāsāuyassa| ogāhaṇā vi jesu ṭhāṇesu gāuyaṃ tesu ṭhāṇesu ihaṃ sātiregaṃ gāuyaṃ| sesaṃ taheva|
saṃkhejjavāsāuyāṇaṃ tirikkhajoṇiyāṇaṃ manussāṇa ya jaheva sohammesu uvavajjamāṇāṇaṃ taheva niravasesaṃ nava vi gamagā, navaraṃ–īsānaṭhitiṃ saṃvehaṃ ca jāṇejjā|
saṇaṃkumāradevā ṇaṃ bhaṃte! kaohiṃto uvavajjaṃti? uvavāo jahā sakkarappabhāpuḍhavineraiyāṇaṃ, jāva–pajjattasaṃkhejjavāsāuyasaṇṇipaṃciṃdiyatirikkhajoṇie ṇaṃ bhaṃte! je bhavie saṇaṃkumāradevesu uva-vajjittae? avasesā parimāṇādīyā bhavādesapajjavasāṇā sacceva vattavvayā bhāṇiyavvā jahā sohamme uvavajjamāṇassa, navaraṃ–saṇaṃkumāraṭṭhitiṃ saṃvehaṃ ca jāṇejjā| jāhe ya appaṇā jahanna-kālaṭṭhitīo bhavati tāhe tisu vi gamaesu paṃca lessāo ādillāo kāyavvāo| sesaṃ taṃ ceva|
jai manussehiṃto uvavajjaṃti? manussāṇaṃ jaheva sakkarappabhāe uvavajjamāṇāṇaṃ taheva nava vi gamā bhāṇiyavvā, navaraṃ–saṇaṃkumāraṭṭhitiṃ saṃvehaṃ ca jāṇejjā|
māhiṃdagadevā ṇaṃ bhaṃte! kaohiṃto uvavajjaṃti? jahā saṇaṃkumāragadevāṇaṃ vattavvayā tahā māhiṃdagadevāṇa vi bhāṇiyavvā, navaraṃ–māhiṃdagadevāṇaṃ ṭhitī sātiregā bhāṇiyavvā sacceva| evaṃ baṃbhalogadevāṇa vi vattavvayā, navaraṃ–baṃbhalogaṭṭhitiṃ saṃvehaṃ ca jāṇejjā| evaṃ jāva sahassāro, navaraṃ–ṭhitiṃ saṃvehaṃ ca jāṇejjā| laṃtagādīṇaṃ jahannakālaṭṭhitiyassa tirikkhajoṇiyassa tisu vi gamaesu chappi lessāo kāyavvāo| saṃghayaṇāiṃ baṃbhalogalaṃtaesu paṃca ādillagāṇi, mahāsukka-sahassāresu cattāri| tirikkhajoṇiyāṇa vi manussāṇa vi| sesaṃ taṃ ceva|
āṇayadevā ṇaṃ bhaṃte! kaohiṃto uvavajjaṃti? uvavāo jahā sahassāradevāṇaṃ, navaraṃ–tirikkhajoṇiyā khoḍeyavvā, jāva–
pajjattāsaṃkhejjavāsāuyasaṇṇimanusse ṇaṃ bhaṃte! je bhavie āṇayadevesu uvavajjittae? manussāṇa ya vattavvayā jaheva sahassāresu uvavajjamāṇāṇaṃ, navaraṃ–tinni saṃghayaṇāṇi, sesaṃ taheva jāva anubaṃdho| bhavādeseṇaṃ jahanneṇaṃ tinni bhavaggahaṇāiṃ ukkoseṇaṃ satta bhavaggahaṇāiṃ| kālādeseṇaṃ jahanneṇaṃ aṭṭhārasa sāgarovamāiṃ dohiṃ vāsapuhattehiṃ abbhahiyāiṃ, ukkoseṇaṃ sattāvannaṃ sāgarovamāiṃ cauhiṃ puvvakoḍīhiṃ abbhahiyāiṃ, evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirāgatiṃ karejjā| evaṃ sesā vi aṭṭha gamagā bhāṇiyavvā, navaraṃ–ṭhiti saṃvehaṃ ca jāṇejjā| sesaṃ taṃ ceva| evaṃ jāva accuyadevā, navaraṃ–ṭhiti saṃvehaṃ ca jāṇejjā| causu vi saṃghayaṇā tinni āṇayādīsu|
gevejjagadevā ṇaṃ bhaṃte! kaohiṃto uvavajjaṃti? esa ceva vattavvayā, navaraṃ–do saṃghayaṇā| ṭhitiṃ saṃvehaṃ ca jāṇejjā|
vijaya-vejayaṃta-jayaṃta-aparājitadevā ṇaṃ bhaṃte! kaohiṃto uvavajjaṃti? esa ceva vattavvayā niravasesā jāva anubaṃdho tti, navaraṃ–paḍhamaṃ saṃghayaṇaṃ| sesaṃ taheva| bhavādeseṇaṃ jahanneṇaṃ tinni bhavaggahaṇāiṃ, ukkoseṇaṃ paṃca bhavaggahaṇāiṃ| kālādeseṇaṃ jahanneṇaṃ ekkatīsaṃ sāgarovamāiṃ dohiṃ vāsapuhattehiṃ abbhahiyāiṃ, ukkoseṇaṃ chāvaṭṭhiṃ sāgarovamāiṃ tihiṃ puvvakoḍīhiṃ abbhahiyāiṃ evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirāgatiṃ karejjā| evaṃ sesā vi aṭṭha gamagā bhāṇiyavvā, navaraṃ–ṭhitiṃ saṃvehaṃ ca jāṇejjā| maṇūsaladdhī navasu vi gamaesu jahā gevejjesu uvavajjamāṇassa, navaraṃ–paḍhamasaṃghayaṇe|
savvaṭṭhagasiddhagadevā ṇaṃ bhaṃte! kaohiṃto uvavajjaṃti? uvavāo jaheva vijayādīṇaṃ, jāva–
se ṇaṃ bhaṃte! kevatikālaṭṭhitīesu uvavajjejjā?
goyamā! jahanneṇaṃ tettīsasāgarovamaṭṭhitīesu, ukkoseṇa vi tettīsasāgarovamaṭṭhitīesu uvavajjejjā| avasesā jahā vijayāisu uvavajjaṃtāṇaṃ, navaraṃ– bhavādeseṇaṃ tinni bhavaggahaṇāiṃ, kālādeseṇaṃ jahanneṇaṃ tettīsaṃ sāgarovamāiṃ dohiṃ vāsapuhattehiṃ abbhahiyāiṃ, ukkoseṇa vi tettīsaṃ sāgarovamāiṃ dohiṃ puvvakoḍīhiṃ abbhahiyāiṃ, evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirāgatiṃ karejjā|
so ceva appaṇā jahannakālaṭṭhitīo jāo, esa ceva vattavvayā, navaraṃ–ogāhaṇā-ṭhitīo rayaṇipuhattavāsapuhattāṇi| sesaṃ taheva| saṃvehaṃ ca jāṇejjā|
so ceva appaṇā ukkosakālaṭṭhitīo jāo, esa ceva vattavvayā, navaraṃ–ogāhaṇā jahanneṇaṃ paṃca dhanusayāiṃ, ukkosseṇa vi paṃca dhanusayāiṃ| ṭhitī jahanneṇaṃ puvvakoḍī, ukkoseṇa vi puvvakoḍī| sesaṃ taheva jāva bhavādeso tti| kālādeseṇaṃ jahanneṇaṃ tettīsaṃ sāgarovamāiṃ dohiṃ puvvakoḍīhiṃ abbhahiyāiṃ, ukkoseṇa vi tettīsaṃ sāgarovamāiṃ dohiṃ puvvakoḍīhiṃ abbhahiyāiṃ, evatiyaṃ kālaṃ sevejjā, evatiyaṃ kālaṃ gatirāgatiṃ karejjā| ete tinni gamagā savvaṭṭhasiddhadevāṇaṃ
sevaṃ bhaṃte! sevaṃ bhaṃte! tti bhagavaṃ goyame jāva viharai|

"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.