Viyahapannatti 29.1.995

29.1.995

jīvā ṇaṃ bhaṃte! pāvaṃ kammaṃ kiṃ samāyaṃ paṭṭhaviṃsu samāya niṭṭhaviṃsu? samāyaṃ paṭṭhaviṃsu visamāyaṃ niṭṭhaviṃsu? visamāyaṃ paṭṭhaviṃsu samāyaṃ niṭṭhaviṃsu? visamāyaṃ paṭṭhaviṃsu visamāyaṃ niṭṭhaviṃsu?
goyamā! atthegatiyā samāyaṃ paṭṭhaviṃsu samāyaṃ niṭṭhaviṃsu jāva atthegatiyā visamāyaṃ paṭṭhaviṃsu visamāya niṭṭhaviṃsu|
se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–atthegatiyā samāyaṃ paṭṭhaviṃsu samāyaṃ niṭṭhaviṃsu, taṃ ceva?
goyamā! jīvā cauvvihā pannattā, taṃ jahā–atthegatiyā samāuyā samovavannagā, atthegatiyā samāuyā visamovavannagā, atthe gatiyā visamāuyā samovavannagā, atthegatiyā visamāuyā visamovavannagā| tattha ṇaṃ je te samāuyā samovavannagā te ṇaṃ pāvaṃ kammaṃ samāyaṃ paṭṭhaviṃsu samāyaṃ niṭṭhaviṃsu| tattha ṇaṃ je te samāuyā visamovavannagā te ṇaṃ pāvaṃ kammaṃ samāyaṃ paṭṭhaviṃsu visamāyaṃ niṭṭhaviṃsu| tattha ṇaṃ je te visamāuyā samovavannagā te ṇaṃ pāvaṃ kammaṃ visamāyaṃ paṭṭhaviṃsu samāyaṃ niṭṭhaviṃsu| tattha ṇaṃ je te visamāuyā visamovavannagā te ṇaṃ pāvaṃ kammaṃ visamāyaṃ paṭṭhaviṃsu visamāyaṃ niṭṭhaviṃsu| se teṇaṭṭheṇa goyamā! taṃ ceva|
salessā ṇaṃ bhaṃte! jīvā pāvaṃ kammaṃ? evaṃ ceva, evaṃ savvaṭṭhāṇesu vi jāva anāgārovauttā| ee savve vi payā eyāe vattavvayāe bhāṇiyavvā|
neraiyā ṇaṃ bhaṃte! pāvaṃ kammaṃ kiṃ samāyaṃ paṭṭhaviṃsu samāyaṃ niṭṭhaviṃsu–pucchā|
goyamā! atthegatiyā samāyaṃ paṭṭhaviṃsu, evaṃ jaheva jīvāṇaṃ taheva bhāṇiyavvaṃ jāva anāgārovauttā| evaṃ jāva vemāṇiyāṇaṃ jassa jaṃ atthi taṃ eeṇaṃ ceva kameṇaṃ bhāṇiyavvaṃ| jahā pāveṇa daṃḍao| eeṇaṃ kameṇaṃ aṭṭhasu vi kammappagaḍīsu aṭṭha daṃḍagā bhāṇiyavvā jīvādīyā vemāniya-pajjavasāṇā| eso navadaṃḍaga-saṃgahio paḍhamo uddeso bhāṇiyavvo|
sevaṃ bhaṃte! sevaṃ bhaṃte! tti|

“Venerable Sir! Did souls begin [experiencing] evil karma at the same time and conclude [it] at the same time? Did they begin [it] at the same time and conclude [it] at different times? Did they begin [it] at different times and conclude [it] at the same time? Did they begin [it] at different times and conclude [it] at different times?”
“Gautama! Some began [it] at the same time and concluded [it] at the same time, up to some began [it] at different times and concluded [it] at different times.”
“Venerable Sir! For what reason is it said that some began [it] at the same time and concluded [it] at the same time, and so forth?”
“Gautama! Souls are declared to be of four kinds, namely: some have equal lifespan and are born at the same time; some have equal lifespan and are born at different times; some have unequal lifespan and are born at the same time; some have unequal lifespan and are born at different times. Therein, those who have equal lifespan and are born at the same time begin [experiencing] evil karma at the same time and conclude [it] at the same time. Therein, those who have equal lifespan and are born at different times begin [experiencing] evil karma at the same time and conclude [it] at different times. Therein, those who have unequal lifespan and are born at the same time begin [experiencing] evil karma at different times and conclude [it] at the same time. Therein, those who have unequal lifespan and are born at different times begin [experiencing] evil karma at different times and conclude [it] at different times. For that reason, Gautama, it is said thus.”
“Venerable Sir! Do souls possessing lesyā [experience] evil karma…?” Exactly the same; in this way in all places, up to those with formless application. All these terms should be stated according to this exposition.
“Venerable Sir! Did inhabitants of hell begin [experiencing] evil karma at the same time and conclude [it] at the same time?—[and so forth].”
“Gautama! Some began [it] at the same time…” Just as for souls, so it should be stated, up to those with formless application. In this way up to the Vaimānikas; whatever belongs to whichever should be stated by this very sequence, as in the series of twenty-four places for evil [karma]. Following this sequence, in all eight karma-types, eight series of twenty-four places should be stated, beginning with souls and concluding with the Vaimānikas. This first uddeśaka should be spoken as comprehending the nine series of twenty-four places. “Truly so, Venerable Sir! Truly so, Venerable Sir!”—[he said].