Viyahapannatti 40.1: Śataka-śataka-1 thī 21 uddeśako sahita

“Venerable Sir, whence do kṛtayugma-kṛtayugma sentient five-sensed beings take birth?”
Rebirth is [from] all four destinies. Among those with countable years of life, uncountable years of life, fully developable and non-developable, there is no prohibition anywhere up to the Anuttara celestial abodes. Measure, extraction, and space-occupation are as for non-sentient five-sensed beings. They are bond-makers or non-bond-makers of seven karmic types with the exception of the experienceable [karma]; of the experienceable [karma] they are bond-makers, not non-bond-makers. They are experiencers or non-experiencers of deluding [karma]; of the remaining seven they are indeed experiencers, not non-experiencers. They are experiencers of pleasantness or experiencers of unpleasantness. Of deluding [karma] they have rise or non-rise; of the remaining seven they have indeed rise, not non-rise. Of name [karma] and lineage [karma] they are activators, not non-activators; of the remaining six they are activators or non-activators. They have black leśyā up to white leśyā. They are possessors of right view, wrong view, or mixed right-wrong view. They are endowed with knowledge or endowed with ignorance. They are of mental activity, vocal activity, and physical activity. Application of consciousness, colour and so forth, inhalers or exhalers, and consumers of nourishment are as for one-sensed beings. They are restrained, non-restrained, and partially restrained. They are possessing activity, not devoid of activity.
“Venerable Sir, are those jīvas bond-makers of seven types, bond-makers of eight types, bond-makers of six types, or bond-makers of one type?”
“Gautama, they are bond-makers of seven types up to bond-makers of one type.”
“Venerable Sir, are those jīvas attentive to the instigation of nourishment up to attentive to the instigation of possession? Or non-attentive to instigation?”
“Gautama, they are attentive to the instigation of nourishment up to non-attentive to instigation.” The inquiry is to be phrased in every case:
They are impassioned by anger up to impassioned by greed, or devoid of passions. They are experiencers of female sex, experiencers of male sex, experiencers of neuter sex, or devoid of sex-experience. They are bond-makers of female sex, bond-makers of male sex, bond-makers of neuter sex, or non-bond-makers [of sex]. They are sentient, not non-sentient. They are endowed with sense organs, not devoid of sense organs. Persistence in state is minimally one samaya, maximally several hundred sāgaropamas with an excess. Nourishment is likewise up to: invariably from six directions. Lifespan duration is minimally one samaya, maximally thirty-three sāgaropamas. There are the first six transformations. Having undergone transformation by the death-transformation, they die having been transformed, or they die without having been transformed. Re-emergence is just like rebirth; there is no prohibition anywhere up to the Anuttara celestial abodes.
“Then, Venerable Sir, all beings…” up to “infinite times.” Thus it is to be stated in all sixteen pairs up to “infinite times”, with this difference: measure is as for two-sensed beings; the rest is just so.
“It is just so, Venerable Sir! It is just so, Venerable Sir!”

“Venerable Sir, whence do first-samaya kṛtayugma-kṛtayugma sentient five-sensed beings take birth?”
Rebirth, measure, and nourishment are as in the very first uddeśaka of these. Space-occupation, bonding, sex, experience, having rise, and activators are as for first-samaya two-sensed beings; likewise black leśyā up to white leśyā. The rest is as for first-samaya two-sensed beings up to “infinite times”, with this difference: they are experiencers of female sex, experiencers of male sex, or experiencers of neuter sex; they are sentient, not non-sentient; the rest is just so. Thus in all sixteen pairs measure is just so in everything.
“It is just so, Venerable Sir! It is just so, Venerable Sir!”
Thus here also eleven uddeśakas are just so: the first, third, and fifth have identical courses; the remaining eight also have identical courses. In the fourth, eighth, and tenth, no distinction is to be made.
“It is just so, Venerable Sir! It is just so, Venerable Sir!”

“Venerable Sir, whence do black-leśyā kṛtayugma-kṛtayugma sentient five-sensed beings take birth?”
Just as in the first uddeśaka of sentient beings, with this difference: bonding, sex-experience, rise, activation, leśyā, bond-makers, instigation, passions, and bond-makers of sex—these are as for two-sensed beings. For those of black leśyā, sex-experience is of three kinds; there are none devoid of sex-experience. Persistence in state is minimally one samaya, maximally thirty-three sāgaropamas exceeded by an antarmuhūrta. Lifespan duration is also like this, with this difference: for lifespan duration, “exceeded by an antarmuhūrta” is not stated. The rest is as in the very first uddeśaka of these up to “infinite times.” Thus in all sixteen pairs.
“It is just so, Venerable Sir! It is just so, Venerable Sir!”
“Venerable Sir, whence do first-samaya black-leśyā kṛtayugma-kṛtayugma sentient five-sensed beings take birth?”
Just as in the first-samaya uddeśaka of sentient five-sensed beings, precisely so without remainder, with this difference:
“Venerable Sir, are those jīvas of black leśyā?”
“Yes, they are of black leśyā”; the rest is just so. Thus in all sixteen pairs.
“It is just so, Venerable Sir! It is just so, Venerable Sir!”
Thus these eleven uddeśakas also are in the black-leśyā śataka. The first, third, and fifth have identical courses; the remaining eight also have identical courses.
“It is just so, Venerable Sir! It is just so, Venerable Sir!”

In this way, the śataka of blue-lesyā [beings] is also [to be expounded]; with this distinction: duration of continuity is at minimum one samaya, at maximum ten sāgaropamas plus an incalculable part of a palyopama. Lifespan duration is likewise. Thus in the three uddeśakas; the rest is just that.
“That is so, Venerable Sir! That is so, Venerable Sir!”
In this way, the śataka of grey-lesyā [beings] also; with this distinction: duration of continuity is at minimum one samaya, at maximum three sāgaropamas plus an incalculable part of a palyopama. Lifespan duration is likewise. Thus in all three uddeśakas; the rest is just that.
“That is so, Venerable Sir! That is so, Venerable Sir!”
In this way, the śataka of fiery-lesyā [beings] also; with this distinction: duration of continuity is at minimum one samaya, at maximum two sāgaropamas plus an incalculable part of a palyopama. Lifespan duration is likewise; with this distinction: or non-sentiently applied. Thus in all three uddeśakas; the rest is just that.
“That is so, Venerable Sir! That is so, Venerable Sir!”
As the śataka of fiery-lesyā [beings], so also the śataka of lotus-pink-lesyā [beings]; with this distinction: duration of continuity is at minimum one samaya, at maximum ten sāgaropamas plus an antarmuhūrta.
Lifespan duration is likewise; with this distinction: ‘plus an antarmuhūrta’ is not stated; the rest is just that. In this way, in these five śatakas, the pattern is to be understood as in the śataka of black-lesyā [beings], up to: an infinite number of times.
“That is so, Venerable Sir! That is so, Venerable Sir!”
The śataka of white-lesyā [beings] is as the general śataka; with this distinction: duration of continuity and lifespan duration are as in the śataka of black-lesyā [beings]; the rest is likewise, up to: an infinite number of times.
“That is so, Venerable Sir! That is so, Venerable Sir!”
“Where, Venerable Sir, do kṛtayugma-kṛtayugma sentient five-sensed beings capable of liberation originate?”
It is to be understood as the first śataka of sentient beings, with the phrasing for ‘capable of liberation’; with this distinction: ‘Are all living beings [so]?’ ‘This meaning is not competent.’ The rest is just that.
“That is so, Venerable Sir! That is so, Venerable Sir!”
“Where, Venerable Sir, do black-lesyā kṛtayugma-kṛtayugma sentient five-sensed beings capable of liberation originate?”
In this way, with this phrasing, as in the general śataka of black-lesyā [beings].
“That is so, Venerable Sir! That is so, Venerable Sir!”
In this way, the śataka of blue-lesyā beings capable of liberation also.
“That is so, Venerable Sir! That is so, Venerable Sir!”
In this way, just as seven general śatakas of sentient five-sensed beings were stated, so also seven śatakas are to be made with those capable of liberation; with this distinction: in all seven śatakas, ‘Are all living beings […]? up to: This meaning is not competent.’ The rest is just that.
“That is so, Venerable Sir! That is so, Venerable Sir!”
“Where, Venerable Sir, do kṛtayugma-kṛtayugma sentient five-sensed beings incapable of liberation originate?”
Origin is likewise, excluding the anuttara celestial abodes. Quantity, deduction, height, bondage, gender-feeling, sensation, fruition, and premature activation are as in the śataka of black-lesyā [beings]. They have black lesyā up to white lesyā. Not possessing right view; possessing wrong view; not possessing right-and-wrong view. Not possessing knowledge; possessing non-knowledge. In this way, as in the śataka of black-lesyā [beings]; with this distinction: not possessing restraint; non-restrained; not possessing partial restraint. Duration of continuity and lifespan duration are as in the general uddeśaka. Samudghātas are the first five. Descent is likewise, excluding the anuttara celestial abodes. ‘Are all living beings [so]?’ ‘This meaning is not competent.’ The rest is as in the śataka of black-lesyā [beings], up to: an infinite number of times. Thus in all sixteen yugmas.
“That is so, Venerable Sir! That is so, Venerable Sir!”
“Where, Venerable Sir, do first-samaya kṛtayugma-kṛtayugma sentient five-sensed beings incapable of liberation originate?”
Just as in the first-samaya uddeśaka of sentient beings, likewise; with this distinction: right belief, right-and-wrong belief, and knowledge are not present anywhere; the rest is likewise.
“That is so, Venerable Sir! That is so, Venerable Sir!”
In this way, here also eleven uddeśakas are to be made: the first, third, and fifth have one common pattern, and the remaining eight also have one common pattern.
“That is so, Venerable Sir! That is so, Venerable Sir!”
“Where, Venerable Sir, do black-lesyā kṛtayugma-kṛtayugma sentient five-sensed beings incapable of liberation originate?”
As in their own general śataka, so also the śataka of black-lesyā [beings]; with this distinction: “Are those souls, Venerable Sir, of black lesyā?” “Yes, Gautama, they are of black lesyā.” Lifespan duration and duration of continuity are as in the śataka of black-lesyā [beings]; the rest is just that.
“That is so, Venerable Sir! That is so, Venerable Sir!”
In this way, six śatakas are to be made with all six lesyās, as in the śataka of black-lesyā [beings]; with this distinction: duration of continuity and lifespan duration are to be spoken just as in the general śataka; with this distinction: for white-lesyā, at maximum thirty-one sāgaropamas plus an antarmuhūrta. Lifespan duration is just like this, with this distinction: there is no ‘plus an antarmuhūrta’; the minimum is likewise. Everywhere, right belief and knowledge are not present. Restraint, partial restraint, and rebirth in the anuttara celestial abodes—these are not present. ‘Are all living beings [so]?’ ‘This meaning is not competent.’
“That is so, Venerable Sir! That is so, Venerable Sir!”
In this way, these are the seven great-yugma śatakas of beings incapable of liberation.
“That is so, Venerable Sir! That is so, Venerable Sir!”
Thus there are twenty-one great-yugma śatakas of sentient beings. In all, there are eighty-one great-yugma śatakas.