Viyahapannatti 8.2.396

8.2.396

nāṇī ṇaṃ bhaṃte! nāṇī ti kālao kevacciraṃ hoi?
goyamā! nāṇī duvihe pannatte, taṃ jahā–1. sādīe vā apajjavasie 2. sādīe vā sapajjavasie| tattha ṇaṃ je se sādīe sapa-jjavasie se jahanneṇaṃ aṃtomuhuttaṃ, ukkoseṇaṃ chāvaṭṭhiṃ sāgarovamāiṃ sātiregāiṃ|
ābhinibohiyanāṇī ṇaṃ bhaṃte! ābhinibohiya nāṇī ti kālao kevacciraṃ hoi?
goyamā! evaṃ ceva|
evaṃ suyanāṇī vi|
ohināṇī vi evaṃ ceva, navaraṃ–jahanneṇaṃ ekkaṃ samayaṃ|
manapajjavanāṇī ṇaṃ bhaṃte! manapajjavanāṇī ti kālao kevacciraṃ hoi?
goyamā! jahanneṇaṃ ekkaṃ samayaṃ, ukkoseṇaṃ desūṇaṃ puvvakoḍiṃ|
kevalanāṇī ṇaṃ bhaṃte! kevalanāṇī ti kālao kevacciraṃ hoi?
goyamā! sādīe apajjavasie|
annāṇī, maiannāṇī, suyaannāṇī ṇaṃ bhaṃte! pucchā|
goyamā! annāṇī, maiannāṇī, suyaannāṇī ya tivihe pannatte, taṃ jahā–1. anādīe vā apajjavasie 2. anādīe vā sapajjavasie 3. sādīe vā sapajjavasie| tattha ṇaṃ je se sādīe sapajjavasie se jahanneṇaṃ aṃtomuhuttaṃ, ukkoseṇaṃ anaṃtaṃ kālaṃ–anaṃtā osappiṇī ussappiṇīo kālao, khettao avaḍḍha poggalapariyaṭṭaṃ desūṇaṃ|
vibhaṃganāṇī ṇaṃ bhaṃte! pucchā|
goyamā! jahanneṇaṃ ekkaṃ samayaṃ, ukkoseṇaṃ tettīsaṃ sāgarovamāiṃ desūṇāe puvvakoḍīe abbhahiyāiṃ|
ābhinibohiyanāṇissa ṇaṃ bhaṃte! aṃtaraṃ kālao kevacciraṃ hoi?
goyamā! jahanneṇaṃ aṃtomuhuttaṃ, ukkoseṇaṃ anaṃtaṃ kālaṃ jāva avaḍḍhaṃ poggalapariyaṭṭaṃ desūṇaṃ|
suyanāṇi-ohināṇi-manapajjavanāṇīṇaṃ evaṃ ceva|
kevalanāṇissa pucchā|
goyamā! natthi aṃtaraṃ|
maiannāṇissa suyaannāṇissa ya pucchā|
goyamā! jahanneṇaṃ aṃtomuhuttaṃ, ukkoseṇaṃ chāvaṭṭhiṃ sāgarovamāiṃ sāiregāiṃ|
vibhaṃganāṇissa pucchā|
goyamā! jahanneṇaṃ aṃtomuhuttaṃ, ukkoseṇaṃ vaṇassaikālo|
etesi ṇaṃ bhaṃte! jīvāṇaṃ ābhinibohiyanāṇīṇaṃ, suyanāṇīṇaṃ, ohināṇīṇaṃ manapajjavanāṇīṇaṃ kevalanāṇīṇaṃ ya kayare kayarehiṃto appā vā? bahuyā vā? tullā vā? visesāhiyā vā?
goyamā! savvatthovā jīvā manapajjavanāṇī, ohināṇī asaṃkhejjaguṇā, ābhinibohiya-nāṇī suyanāṇī do vi tullā visesāhiyā, kevalanāṇī anaṃtaguṇā|
etesi ṇaṃ bhaṃte! jīvāṇaṃ maiannāṇīṇaṃ, suyaannāṇīṇaṃ, vibhaṃganāṇīṇa ya kayare kayarehiṃto appā vā? bahuyā vā? tullā vā? visesāhiyā vā?
goyamā! savvatthovā jīvā vibhaṃganāṇī, maiannāṇī suyaannāṇī do vi tullā anaṃtaguṇā|
etesi ṇaṃ bhaṃte! jīvāṇaṃ ābhinibohiyanāṇīṇaṃ suyanāṇīṇaṃ ohināṇīṇaṃ manapajjavanāṇīṇaṃ kevalanāṇīṇaṃ mati annāṇīṇaṃ suyaannāṇīṇaṃ vibhaṃganāṇīṇa ya kayare kayarehiṃto appā vā? bahuyā vā? tullā vā? visesāhiyā vā?
goyamā! savvatthovā jīvā manapajjavanāṇī, ohināṇī asaṃkhejjaguṇā, ābhinibohiya-nāṇī suyanāṇī ya do vi tullā visesāhiyā, vibhaṃganāṇī asaṃkhejjaguṇā, kevalanāṇī anaṃtaguṇā, maiannāṇī suyaannāṇī ya do vi tullā anaṃtaguṇā|
kevatiyā ṇaṃ bhaṃte! ābhinibohiyanāṇapajjavā pannattā?
goyamā! anaṃtā ābhinibohiyanāṇapajjavā pannattā|
kevatiyā ṇaṃ bhaṃte! suyanāṇapajjavā pannattā? evaṃ ceva|
evaṃ jāva kevalanāṇassa| evaṃ maiannāṇassa suyaannāṇassa|
kevatiyā ṇaṃ bhaṃte! vibhaṃganāṇapajjavā pannattā?
goyamā! anaṃtā vibhaṃganāṇapajjavā pannattā|
etesi ṇaṃ bhaṃte! ābhinibohiyanāṇapajjavāṇaṃ, suyanāṇapajjavāṇaṃ, ohināṇapajjavāṇaṃ, mana-pajjavanāṇapajjavāṇaṃ, kevalanāṇapajjavāṇaṃ ya kayare kayarehiṃto appā vā? bahuyā vā? tullā vā? visesāhiyā vā?
goyamā! savvatthovā manapajjavanāṇapajjavā, ohināṇapajjavā, anaṃtaguṇā, suyanāṇa-pajjavā anaṃtaguṇā, ābhinibohiyanāṇapajjavā anaṃtaguṇā, kevalanāṇapajjavā anaṃtaguṇā|
eesi ṇaṃ bhaṃte! maiannāṇapajjavāṇaṃ, suyaannāṇapajjavāṇaṃ, vibhaṃganāṇapajjavāṇa ya kayare kayarehiṃto appā vā? bahuyā vā? tullā vā? visesāhiyā vā?
goyamā! savvatthovā vibhaṃganāṇapajjavā, suyaannāṇapajjavā anaṃtaguṇā, maiannāṇapajjavā anaṃtaguṇā|
eesi ṇaṃ bhaṃte! ābhinibohiyanāṇapajjavāṇaṃ jāva kevalanāṇapajjavāṇaṃ, maiannāṇapajjavāṇaṃ, suyaannāṇapajjavāṇaṃ, vibhaṃganāṇapajjavāṇaṃ ya kayare kayarehiṃto appā vā? bahuyā vā? tullā vā? visesāhiyā vā?
goyamā! savvatthovā manapajjavanāṇapajjavā, vibhaṃganāṇapajjavā anaṃtaguṇā, ohināṇapajjavā anaṃtaguṇā, suyaannāṇapajjavā anaṃtaguṇā, suyanāṇapajjavā visesāhiyā, mai-annāṇapajjavā anaṃtaguṇā, ābhinibohiyanāṇapajjavā visesāhiyā, kevalanāṇapajjavā anaṃtaguṇā
sevaṃ bhaṃte! sevaṃ bhaṃte! tti|

"Venerable Sir! For how long in terms of time is a knower [present as] a knower?"
"Gautama! A knower is declared to be of two kinds, namely: 1. having a beginning and unending, or 2. having a beginning and ending. Therein, that which has a beginning and has an end lasts for a minimum of an antarmuhūrta, and at maximum for a little over sixty-six sāgaropamas."
"Venerable Sir! For how long in terms of time is one possessing sensory knowledge [present as] one possessing sensory knowledge?"
"Gautama! In the very same way."
"Likewise also one possessing scriptural knowledge."
"One possessing clairvoyant knowledge is also the very same way, with the exception that: at minimum for one samaya."
"Venerable Sir! For how long in terms of time is one possessing mind-reading knowledge [present as] one possessing mind-reading knowledge?"
"Gautama! At minimum for one samaya, and at maximum for slightly less than a pūrvakoṭi."
"Venerable Sir! For how long in terms of time is one possessing omniscient knowledge [present as] one possessing omniscient knowledge?"
"Gautama! Having a beginning and unending."
"[Concerning] the ignorant, one possessing sensory ignorance, and one possessing scriptural ignorance, Venerable Sir!—the question [is the same]."
"Gautama! The ignorant, one possessing sensory ignorance, and one possessing scriptural ignorance are declared to be of three kinds, namely: 1. beginningless and unending, 2. beginningless and ending, [or] 3. having a beginning and ending. Therein, that which has a beginning and has an end lasts for a minimum of an antarmuhūrta, and at maximum for an infinite time—infinite avasarpinīs and utsarpinīs in terms of time, and in terms of space slightly less than half a pudgala-parivarta."
"[Concerning] one possessing erroneous clairvoyance, Venerable Sir!—the question [is the same]."
"Gautama! At minimum for one samaya, and at maximum for thirty-three sāgaropamas increased by slightly less than a pūrvakoṭi."
"Venerable Sir! For how long in terms of time is the interval of one possessing sensory knowledge?"
"Gautama! At minimum an antarmuhūrta, and at maximum an infinite time up to slightly less than half a pudgala-parivarta."
"For those possessing scriptural knowledge, clairvoyant knowledge, and mind-reading knowledge, it is the very same way."
"The question concerning one possessing omniscient knowledge?"
"Gautama! There is no interval."
"The question concerning one possessing sensory ignorance and one possessing scriptural ignorance?"
"Gautama! At minimum an antarmuhūrta, and at maximum a little over sixty-six sāgaropamas."
"The question concerning one possessing erroneous clairvoyance?"
"Gautama! At minimum an antarmuhūrta, and at maximum the duration of vegetable-bodied life."
"Venerable Sir! Among these souls possessing sensory knowledge, possessing scriptural knowledge, possessing clairvoyant knowledge, possessing mind-reading knowledge, and possessing omniscient knowledge, which are fewer, greater, equal, or specifically more in comparison to which?"
"Gautama! The souls possessing mind-reading knowledge are the fewest of all; those possessing clairvoyant knowledge are innumerably times more; those possessing sensory knowledge and scriptural knowledge are both equal and specifically more; those possessing omniscient knowledge are infinitely times more."
"Venerable Sir! Among these souls possessing sensory ignorance, possessing scriptural ignorance, and possessing erroneous clairvoyance, which are fewer, greater, equal, or specifically more in comparison to which?"
"Gautama! The souls possessing erroneous clairvoyance are the fewest of all; those possessing sensory ignorance and scriptural ignorance are both equal and infinitely times more."
"Venerable Sir! Among these souls possessing sensory knowledge, possessing scriptural knowledge, possessing clairvoyant knowledge, possessing mind-reading knowledge, possessing omniscient knowledge, possessing sensory ignorance, possessing scriptural ignorance, and possessing erroneous clairvoyance, which are fewer, greater, equal, or specifically more in comparison to which?"
"Gautama! The souls possessing mind-reading knowledge are the fewest of all; those possessing clairvoyant knowledge are innumerably times more; those possessing sensory knowledge and scriptural knowledge are both equal and specifically more; those possessing erroneous clairvoyance are innumerably times more; those possessing omniscient knowledge are infinitely times more; those possessing sensory ignorance and scriptural ignorance are both equal and infinitely times more."
"Venerable Sir! How many modes of sensory knowledge are declared?"
"Gautama! Infinite modes of sensory knowledge are declared."
"Venerable Sir! How many modes of scriptural knowledge are declared? In the very same way."
"Thus up to omniscient knowledge. Likewise for sensory ignorance and scriptural ignorance."
"Venerable Sir! How many modes of erroneous clairvoyance are declared?"
"Gautama! Infinite modes of erroneous clairvoyance are declared."
"Venerable Sir! Among these modes of sensory knowledge, modes of scriptural knowledge, modes of clairvoyant knowledge, modes of mind-reading knowledge, and modes of omniscient knowledge, which are fewer, greater, equal, or specifically more in comparison to which?"
"Gautama! The modes of mind-reading knowledge are the fewest of all; the modes of clairvoyant knowledge are infinitely times more; the modes of scriptural knowledge are infinitely times more; the modes of sensory knowledge are infinitely times more; the modes of omniscient knowledge are infinitely times more."
"Venerable Sir! Among these modes of sensory ignorance, modes of scriptural ignorance, and modes of erroneous clairvoyance, which are fewer, greater, equal, or specifically more in comparison to which?"
"Gautama! The modes of erroneous clairvoyance are the fewest of all; the modes of scriptural ignorance are infinitely times more; the modes of sensory ignorance are infinitely times more."
"Venerable Sir! Among these modes of sensory knowledge up to modes of omniscient knowledge, modes of sensory ignorance, modes of scriptural ignorance, and modes of erroneous clairvoyance, which are fewer, greater, equal, or specifically more in comparison to which?"
"Gautama! The modes of mind-reading knowledge are the fewest of all; the modes of erroneous clairvoyance are infinitely times more; the modes of clairvoyant knowledge are infinitely times more; the modes of scriptural ignorance are infinitely times more; the modes of scriptural knowledge are specifically more; the modes of sensory ignorance are infinitely times more; the modes of sensory knowledge are specifically more; the modes of omniscient knowledge are infinitely times more."
"That is so, Venerable Sir! That is so, Venerable Sir!"