Viyahapannatti 40.1.1067

40.1.1067

evaṃ nīlalessesu vi sataṃ, navaraṃ–saṃciṭṭhaṇā jahanneṇaṃ ekkaṃ samayaṃ, ukkoseṇaṃ dasa sāgarovamāiṃ paliovamassa asaṃ-khejjaibhāgamabbhahiyāiṃ| evaṃ ṭhitī vi| evaṃ tisu uddesaesu, sesaṃ taṃ ceva|
sevaṃ bhaṃte! sevaṃ bhaṃte! tti|
evaṃ kāulessasataṃ pi, navaraṃ–saṃciṭṭhaṇā jahanneṇaṃ ekkaṃ samayaṃ, ukkoseṇaṃ tinni sāgarovamāiṃ paliovamassa asaṃkhejjaibhāgamabbhahiyāiṃ| evaṃ ṭhitīvi| evaṃ tisu vi uddesaesu, sesaṃ taṃ ceva|
sevaṃ bhaṃte! sevaṃ bhaṃte! tti|
evaṃ teulessesu vi sataṃ, navaraṃ–saṃciṭṭhaṇā jahanneṇaṃ ekkaṃ samayaṃ, ukkoseṇaṃ do sāgarovamāiṃ paliovamassa asaṃkhejjaibhāgamabbhahiyāiṃ| evaṃ ṭhitīvi, navaraṃ– nosaṇṇovauttā vā| evaṃ tisu vi uddesaesu, sesaṃ taṃ ceva|
sevaṃ bhaṃte! sevaṃ bhaṃte! tti|
jahā teulessasataṃ tahā pamhalessasataṃ pi, navaraṃ–saṃciṭṭhaṇā jahanneṇaṃ ekkaṃ samayaṃ, ukkoseṇaṃ dasa sāgarovamāiṃ aṃtomuhuttamabbhahiyāiṃ|
evaṃ ṭhitīvi navaraṃ–aṃtomuhuttaṃ na bhaṇṇati, sesaṃ taṃ ceva| evaṃ eesu paṃcasu satesu jahā kaṇhalessasate gamao tahā neyavvo jāva anaṃtakhutto|
sevaṃ bhaṃte! sevaṃ bhaṃte! tti|
sukkalessasataṃ jahā ohiyasataṃ, navaraṃ–saṃciṭṭhaṇā ṭhitī ya jahā kaṇhalessasate, sesaṃ taheva jāva anaṃtakhutto|
sevaṃ bhaṃte! sevaṃ bhaṃte! tti|
bhavasiddhīyakaḍajummakaḍajummasaṇṇipaṃciṃdiyā ṇaṃ bhaṃte! kao uvavajjaṃti? jahā paḍhamaṃ saṇṇisataṃ tahā neyavvaṃ bhavasiddhīyābhilāveṇaṃ, navaraṃ–
savve pāṇā?
no tiṇaṭṭhe samaṭṭhe, sesaṃ taṃ ceva|
sevaṃ bhaṃte! sevaṃ bhaṃte! tti|
kaṇhalessabhavasiddhīyakaḍajummakaḍajummasaṇṇipaṃciṃdiyā ṇaṃ bhaṃte! kao uvavajjaṃti? evaṃ eeṇaṃ abhilāveṇaṃ jahā ohiyakaṇhalessasataṃ|
sevaṃ bhaṃte! sevaṃ bhaṃte! tti|
evaṃ nīlalessabhavasiddhīe vi sataṃ|
sevaṃ bhaṃte! sevaṃ bhaṃte! tti|
evaṃ jahā ohiyāṇi saṇṇipaṃciṃdiyāṇaṃ satta satāṇi bhaṇiyāṇi, evaṃ bhavasiddhīehiṃ vi satta satāṇi kāyavvāṇi, navaraṃ–sattasu vi satesu savve pāṇā jāva no tiṇaṭṭhe samaṭṭhe, sesaṃ taṃ ceva|
sevaṃ bhaṃte! sevaṃ bhaṃte! tti|
abhavasiddhīyakaḍajummakaḍajummasaṇṇipaṃciṃdiyā ṇaṃ bhaṃte! kao uvavajjaṃti? uvavāo taheva anuttaravimānavajjo parimāṇaṃ avahāro uccataṃ baṃdho vedo vedanaṃ udao udīraṇā ya jahā kaṇha-lessasate| kaṇhalessā vā jāva sukkalessā vā| no sammadiṭṭhī, micchādiṭṭhī, no sammāmicchādiṭṭhī| no nāṇī, annāṇī, evaṃ jahā kaṇhalessasate, navaraṃ– no virayā, avirayā, no virayā-virayā| saṃciṭṭhaṇā ṭhitī ya jahā ohiuddesae| samugghāyā ādillagā paṃca| uvvaṭṭaṇā taheva anuttaravimānavajjaṃ| savve pāṇā? no tiṇaṭṭhe samaṭṭhe, sesaṃ jahā kaṇhalessasate jāva anaṃtakhutto| evaṃ solasasu vi jummesu|
sevaṃ bhaṃte! sevaṃ bhaṃte! tti|
paḍhamasamayaabhavasiddhīyakaḍajummakaḍajummasaṇṇipaṃciṃdiyā ṇaṃ bhaṃte! kao uvavajjaṃti? jahā saṇṇīṇaṃ paḍhamasamayauddesae taheva, navaraṃ–sammattaṃ sammāmicchattaṃ nāṇaṃ ca savvattha natthi, sesaṃ taheva|
sevaṃ bhaṃte! sevaṃ bhaṃte! tti|
evaṃ ettha vi ekkārasa uddesagā kāyavvā paḍhama-taiya-paṃcamā ekkagamā, sesā aṭṭha vi ekkagamā|
sevaṃ bhaṃte! sevaṃ bhaṃte! tti|
kaṇhalessaabhavasiddhīyakaḍajummakaḍajummasaṇṇipaṃciṃdiyā ṇaṃ bhaṃte! kao uvavajjaṃti? jahā eesiṃ ceva ohiya-sataṃ tahā kaṇhalessasayaṃ pi, navaraṃ–
te ṇaṃ bhaṃte! jīvā kaṇhalessā?
haṃtā kaṇhalessā| ṭhitī, saṃciṭṭhaṇā ya jahā kaṇhalessasate, sesaṃ taṃ ceva|
sevaṃ bhaṃte! sevaṃ bhaṃte! tti|
evaṃ chahi vi lessāhiṃ cha satā kāyavvā jahā kaṇhalessasataṃ, navaraṃ–saṃciṭṭhaṇā ṭhitī ya jaheva ohiyasate taheva bhāṇiyavvā, navaraṃ–sukkalessāe ukkoseṇaṃ ikkatīsaṃ sāgarovamāiṃ aṃtomuhutta-mabbhahiyāiṃ| ṭhitī evaṃ ceva, navaraṃ–aṃtomuhuttaṃ natthi jahannagaṃ taheva savvattha sammatta-nāṇāṇi natthi| viraī virayāviraī anuttaravimāṇovavatti–eyāṇi natthi| savve pāṇā? no tiṇaṭṭhe samaṭṭhe|
sevaṃ bhaṃte! sevaṃ bhaṃte! tti|
evaṃ eyāṇi satta abhavasiddhīyamahājummasatāiṃ bhavaṃti|
sevaṃ bhaṃte! sevaṃ bhaṃte! tti|
evaṃ sayāṇi ekkavīsaṃ saṇṇimahājummasatāṇi| savvāṇi vi ekāsītimahājummasatāiṃ|

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.