Viyahapannatti 40.1.1064

40.1.1064

kaḍajummakaḍajummasaṇṇipaṃciṃdiyā ṇaṃ bhaṃte! kao uvavajjaṃti? uvavāo vā causu vi gaīsu| saṃkhejjavāsāuya-asaṃkhejjavāsāuya-pajjattā-apajjattaesu ya na kao vi paḍiseho jāva anuttaravimānatti| parimāṇaṃ avahāro ogāhaṇā ya jahā asaṇṇipaṃciṃdiyāṇaṃ| veyaṇijjavajjāṇaṃ sattaṇhaṃ pagaḍīṇaṃ baṃdhagā vā abaṃdhagā vā, veyaṇijjassa baṃdhagā, no abaṃdhagā| mohaṇijjassa vedagā vā avedagā vā, sesāṇaṃ sattaṇha vi vedagā, no avedagā| sāyāvedagā vā asāyāvedagā vā| mohaṇijjassa udaī vā aṇudaī vā, sesāṇaṃ sattaṇha vi udaī, no aṇudaī| nāmassa goyassa ya udīragā, no anudīragā, sesāṇaṃ chaṇha vi udīragā vā anudīragā vā| kaṇhalessā vā jāva sukkalessā vā| sammadiṭṭhī vā micchādiṭṭhī vā sammāmicchādiṭṭhī vā| nāṇī vā annāṇī vā| maṇajogī vaijogī kāyajogī| uvaogo, vaṇṇamādī, ussāsagā vā nīsāsagā vā, āhāragā ya jahā egiṃdiyāṇaṃ| virayā ya avirayā ya virayāvirayā ya| sakiriyā, no akiriyā|
te ṇaṃ bhaṃte! jīvā kiṃ sattavihabaṃdhagā? aṭṭhavihabaṃdhagā? chavvihabaṃdhagā? egavihabaṃdhagā vā?
goyamā! sattavihabaṃdhagā vā jāva egavihabaṃdhagā vā|
te ṇaṃ bhaṃte! jīvā kiṃ āhārasaṇṇovauttā jāva pariggahasaṇṇovauttā? nosaṇṇovauttā?
goyamā! āhārasaṇṇovauttā jāva nosaṇṇovauttā vā| savvattha pucchā bhāṇiyavvā–kohakasāyī vā jāva lobhakasāyī vā, akasāyī vā| itthīvedagā vā purisavedagā vā napuṃsagavedagā vā avedagā vā| itthivedabaṃdhagā vā purisavedabaṃdhagā vā napuṃsagavedabaṃdhagā vā abaṃdhagā vā| saṇṇī, no asaṇṇī| saiṃdiyā, no aniṃdiyā| saṃciṭṭhaṇā jahanneṇaṃ ekkaṃ samayaṃ, ukkoseṇaṃ sāgarovamasayapuhattaṃ sātiregaṃ| āhāro taheva jāva niyamaṃ chaddisi| ṭhitī jahanneṇaṃ ekkaṃ samayaṃ, ukkoseṇaṃ tettīsaṃ sāgarovamāiṃ| cha samugghāyā ādillagā| māraṇaṃtiyasamugghāeṇaṃ samohayā vi maraṃti, asamohayā vi maraṃti| uvvaṭṭaṇā jaheva uvavāo, na katthai paḍiseho jāva anuttaravimānatti|
aha bhaṃte! savvepāṇā jāva anaṃtakhutto| evaṃ solasasu vi jummesu bhāṇiyavvaṃ jāva anaṃtakhutto, navaraṃ–parimāṇaṃ jahā beiṃdiyāṇaṃ, sesaṃ taheva|
sevaṃ bhaṃte! sevaṃ bhaṃte! tti|

“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!”