Viyahapannatti 41.1.1068

41.1.1068

kati ṇaṃ bhaṃte! rāsījummā pannattā?
goyamā! cattāri rāsījummā pannattā, taṃ jahā–kaḍajumme jāva kaliyoge|
se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–cattāri rāsījummā pannattā, taṃ jahā–kaḍajumme jāva kaliyoge?
goyamā! je ṇaṃ rāsī caukkaeṇaṃ avahāreṇaṃ avahīramāṇe caupajjavasie, settaṃ rāsījummakaḍajumme| evaṃ jāva je ṇaṃ rāsī cau-kkaeṇaṃ avahāreṇaṃ egapajjavasie, settaṃ rāsījummakaliyoge| se teṇaṭṭheṇaṃ jāva kaliyoge|
rāsījummakaḍajummaneraiyā ṇaṃ bhaṃte! kao uvavajjaṃti? uvavāo jahā vakkaṃtīe|
te ṇaṃ bhaṃte! jīvā egasamaeṇaṃ kevaiyā uvavajjaṃti?
goyamā! cattāri vā aṭṭha vā bārasa vā solasa vā saṃkhejjā vā asaṃkhejjā vā uvavajjaṃti|
te ṇaṃ bhaṃte! jīvā kiṃ saṃtaraṃ uvavajjaṃti? niraṃtaraṃ uvavajjaṃti?
goyamā! saṃtaraṃ pi uvavajjaṃti, niraṃtaraṃ pi uvavajjaṃti| saṃtaraṃ uvavajjamāṇā jahanneṇaṃ ekkaṃ samayaṃ, ukkoseṇaṃ asaṃkhejje samae aṃtaraṃ kaṭṭu uvavajjaṃti| niraṃtaraṃ uvavajjamāṇā jahanneṇaṃ do samayā, ukkoseṇaṃ asaṃkhejjā samayā anusamayaṃ avirahiyaṃ niraṃtaraṃ uvavajjaṃti|
te ṇaṃ bhaṃte! jīvā jaṃ samayaṃ kaḍajummā taṃ samayaṃ teyogā? jaṃ samayaṃ teyogā taṃ samayaṃ kaḍajummā?
no tiṇaṭṭhe samaṭṭhe|
jaṃ samayaṃ kaḍajummā taṃ samayaṃ dāvarajummā? jaṃ samayaṃ dāvarajummā taṃ samayaṃ kaḍajummā?
no tiṇaṭṭhe samaṭṭhe|
jaṃ samayaṃ kaḍajummā taṃ samayaṃ kaliyogā? jaṃ samayaṃ kaliyogā taṃ samayaṃ kaḍajummā?
no tiṇaṭṭhe samaṭṭhe|
te ṇaṃ bhaṃte! jīvā kahiṃ uvavajjaṃti?
goyamā! se jahānāmae pavae pavamāṇe, evaṃ jahā uvavāyasate jāva no parappayogeṇaṃ uvavajjaṃti|
te ṇaṃ bhaṃte! jīvā kiṃ āyajasenaṃ uvavajjaṃti? āyaajasenaṃ uvavajjaṃti?
goyamā! no āyajasenaṃ uvavajjaṃti, āyaajasenaṃ uvavajjaṃti|
jai āyaajasenaṃ uvavajjaṃti–kiṃ āyajasaṃ uvajīvaṃti? āyaajasaṃ uvajīvaṃti?
goyamā! no āyajasaṃ uvajīvaṃti, āyaajasaṃ uvajīvaṃti|
jai āyaajasaṃ uvajīvaṃti–kiṃ salessā? alessā?
goyamā! salessā, no alessā|
jai salessā kiṃ sakiriyā? akiriyā?
goyamā! sakiriyā, no akiriyā|
jai sakiriyā teṇeva bhavaggahaṇeṇaṃ sijjhaṃti jāva savvadukkhāṇaṃ aṃtaṃ kareṃti?
no tiṇaṭṭhe samaṭṭhe|
rāsījummakaḍajummaasurakumārā ṇaṃ bhaṃte! kao uvavajjaṃti? jaheva neratiyā taheva niravasesaṃ| evaṃ jāva paṃciṃdiya-tirikkhajoṇiyā, navaraṃ–vaṇassaikāiyā jāva asaṃkhejjā vā anaṃtā vā uvavajjaṃti, sesaṃ evaṃ ceva| manussā vi evaṃ ceva jāva no āyajasenaṃ uvavajjaṃti, āyaajasenaṃ uvavajjaṃti|
jai āyaajasenaṃ uvavajjaṃti–kiṃ āyajasaṃ uvajīvaṃti? āyaajasaṃ uvajīvaṃti?
goyamā! āyajasaṃ pi uvajīvaṃti, āyaajasaṃ pi uvajīvaṃti|
jai āyajasaṃ uvajīvaṃti kiṃ salessā? alessā?
goyamā! salessā vi alessā vi|
jai alessā kiṃ sakiriyā? akiriyā?
goyamā! no sakiriyā, akiriyā|
jai akiriyā teṇeva bhavaggahaṇeṇaṃ sijjhaṃti jāva savvadukkhāṇaṃ aṃtaṃ kareṃti? haṃtā sijjhaṃti jāva savvadukkhāṇaṃ aṃtaṃ kareṃti|
jai salessā kiṃ sakiriyā? akiriyā?
goyamā! sakiriyā, no akiriyā|
jai sakiriyā teṇeva bhavaggahaṇeṇaṃ sijjhaṃti jāva savvadukkhāṇaṃ aṃtaṃ kareṃti?
goyamā! atthegaiyā teṇeva bhavaggahaṇeṇaṃ sijjhaṃti jāva savvadukkhāṇaṃ aṃtaṃ kareṃti, atthegaiyā no teṇeva bhavaggahaṇeṇaṃ sijjhaṃti jāva savvadukkhāṇaṃ aṃtaṃ kareṃti|
jai āyaajasaṃ uvajīvaṃti kiṃ salessā? alessā?
goyamā! salessā, no alessā|
jai salessā kiṃ sakiriyā? akiriyā?
goyamā! sakiriyā, no akiriyā|
jai sakiriyā teṇeva bhavaggahaṇeṇaṃ sijjhaṃti jāva savvadukkhāṇaṃ aṃtaṃ kareṃti?
no iṇaṭṭhe samaṭṭhe| vāṇamaṃtarajoisiyavemāṇiyā jahā neraiyā|
sevaṃ bhaṃte! sevaṃ bhaṃte! tti|

"How many aggregate-dyads, Venerable Sir, are taught?"
"Gautama! Four aggregate-dyads are taught, namely: kṛtayugma up to kalyoja."
"For what reason, Venerable Sir, is it said thus: 'Four aggregate-dyads are taught, namely: kṛtayugma up to kalyoja'?"
"Gautama! A heap which, when divided by four, leaves a remainder of four, that is an aggregate-dyad kṛtayugma. In this way up to: a heap which, when divided by four, leaves a remainder of one, that is an aggregate-dyad kalyoja. For that reason up to: kalyoja."
"Venerable Sir, whence do the aggregate-dyad kṛtayugma inhabitants of hell take rebirth?"
Rebirth is as in the [chapter on] transmigration.
"Venerable Sir, how many of those souls take rebirth in one instant?"
"Gautama! Four, or eight, or twelve, or sixteen, or numerable, or innumerable take rebirth."
"Venerable Sir, do those souls take rebirth with intervals or without intervals?"
"Gautama! They take rebirth with intervals, and they take rebirth without intervals. Taking rebirth with intervals, they take rebirth after having made an interval of a minimum of one instant, and a maximum of innumerable instants. Taking rebirth without intervals, they take rebirth continuously, uninterruptedly, instant after instant, for a minimum of two instants and a maximum of innumerable instants."
"Venerable Sir, at the instant those souls are kṛtayugma, are they at that instant tryoja? At the instant they are tryoja, are they at that instant kṛtayugma?"
"This matter is not tenable."
"At the instant they are kṛtayugma, are they at that instant dvāparayugma? At the instant they are dvāparayugma, are they at that instant kṛtayugma?"
"This matter is not tenable."
"At the instant they are kṛtayugma, are they at that instant kalyoja? At the instant they are kalyoja, are they at that instant kṛtayugma?"
"This matter is not tenable."
"Venerable Sir, wherein do those souls take rebirth?"
"Gautama! Just as a leaper leaping, in this manner as in the Chapter on Rebirth up to: they do not take rebirth through another's exertion."
"Venerable Sir, do those souls take rebirth through their own glory or through their own lack of glory?"
"Gautama! They do not take rebirth through their own glory; they take rebirth through their own lack of glory."
"If they take rebirth through their own lack of glory, do they subsist on their own glory or on their own lack of glory?"
"Gautama! They do not subsist on their own glory; they subsist on their own lack of glory."
"If they subsist on their own lack of glory, are they with lesyā or without lesyā?"
"Gautama! They are with lesyā, not without lesyā."
"If they are with lesyā, are they with activity or without activity?"
"Gautama! They are with activity, not without activity."
"If they are with activity, do they attain perfection up to make an end of all suffering in that very assumption of existence?"
"This matter is not tenable."
"Venerable Sir, whence do the aggregate-dyad kṛtayugma Asurakumāras take rebirth?"
Just as the inhabitants of hell, fully without exception. In this way up to five-sensed animals, with the difference that: plant-bodied souls take rebirth up to innumerable or infinite; the rest is just the same. Humans also just the same up to: they do not take rebirth through their own glory, they take rebirth through their own lack of glory.
"If they take rebirth through their own lack of glory, do they subsist on their own glory or on their own lack of glory?"
"Gautama! They subsist on their own glory, and they also subsist on their own lack of glory."
"If they subsist on their own glory, are they with lesyā or without lesyā?"
"Gautama! They are both with lesyā and without lesyā."
"If they are without lesyā, are they with activity or without activity?"
"Gautama! They are not with activity; they are without activity."
"If they are without activity, do they attain perfection up to make an end of all suffering in that very assumption of existence?"
"Yes, they attain perfection up to make an end of all suffering."
"If they are with lesyā, are they with activity or without activity?"
"Gautama! They are with activity, not without activity."
"If they are with activity, do they attain perfection up to make an end of all suffering in that very assumption of existence?"
"Gautama! Some attain perfection up to make an end of all suffering in that very assumption of existence, and some do not attain perfection up to make an end of all suffering in that very assumption of existence."
"If they subsist on their own lack of glory, are they with lesyā or without lesyā?"
"Gautama! They are with lesyā, not without lesyā."
"If they are with lesyā, are they with activity or without activity?"
"Gautama! They are with activity, not without activity."
"If they are with activity, do they attain perfection up to make an end of all suffering in that very assumption of existence?"
"This matter is not tenable."
Vāṇavyantaras, Jyotiṣkas, and Vaimānikas are as the inhabitants of hell.
"So it is, Venerable Sir! So it is, Venerable Sir!"