Viyahapannatti 8.9.424

8.9.424

se kiṃ taṃ payogabaṃdhe?
payogabaṃdhe tivihe pannatte, taṃ jahā–anādīe vā apajjavasie, sādīe vā apajjavasie, sādīe vā sapajjavasie|
tattha ṇaṃ je se anādīe apajjavasie se ṇaṃ aṭṭhaṇhaṃ jīvamajjhapaesāṇaṃ, tattha vi ṇaṃ tiṇhaṃ-tiṇhaṃ anādīe apajjavasie, sesāṇaṃ sādīe| tattha ṇaṃ je se sādīe apajjavasie se ṇaṃ siddhāṇaṃ| tattha ṇaṃ je se sādīe sapajjavasie se ṇaṃ cauvvihe pannatte, taṃ jahā–ālāvaṇabaṃdhe, alliyāvaṇabaṃdhe, sarīrabaṃdhe, sarīrappayogabaṃdhe|
se kiṃ taṃ ālāvaṇabaṃdhe?
ālāvaṇabaṃdhe–jaṇṇaṃ taṇabhārāṇa vā, kaṭṭhabhārāṇa vā, pattabhārāṇa vā, palālabhārāṇa vā, vettalatā-vāga-varatta-rajju-valli-kusa-dabbhamādīehiṃ ālāvaṇabaṃdhe samuppajjai, jahanneṇaṃ aṃtomuhuttaṃ, ukkoseṇaṃ saṃkhejjaṃ kālaṃ| settaṃ ālāvaṇabaṃdhe|
se kiṃ taṃ alliyāvaṇabaṃdhe?
alliyāvaṇabaṃdhe cauvvihe pannatte, taṃ jahā–lesaṇābaṃdhe, uccayabaṃdhe, samuccayabaṃdhe, sāhaṇaṇābaṃdhe|
se kiṃ taṃ lesaṇābaṃdhe?
lesaṇābaṃdhe–jaṇṇaṃ kuḍḍāṇaṃ, koṭṭimāṇaṃ, khaṃbhāṇaṃ, pāsāyāṇaṃ, kaṭṭhāṇaṃ, cammāṇaṃ, ghaḍāṇaṃ, paḍāṇaṃ, kaḍāṇaṃ chuhā-cikkhalla-silesa-lakkha-mahusitthamāīehiṃ lesaṇaehiṃ baṃdhe samuppajjai, jahanneṇaṃ aṃtomuhuttaṃ, ukkoseṇaṃ saṃkhejjaṃ kālaṃ| settaṃ lesaṇābaṃdhe|
se kiṃ taṃ uccayabaṃdhe? uccayabaṃdhe–jaṇṇaṃ taṇarāsīṇa vā, kaṭṭharāsīṇa vā, pattarāsīṇa vā, tusarāsīṇa vā, bhusarā-sīṇa vā gomayarāsīṇa vā, avagararāsīṇa vā, uccatteṇaṃ baṃdhe samuppajjai, jahanneṇaṃ aṃtomuhuttaṃ, ukkoseṇaṃ saṃkhejjaṃ kālaṃ| settaṃ uccayabaṃdhe|
se kiṃ taṃ samuccayabaṃdhe?
samuccayabaṃdhe– jaṇṇaṃ agaḍa-taḍāga-nadī-daha-vāvī-pukkhariṇī-dīhiyāṇaṃ guṃjāliyāṇaṃ, sarāṇaṃ, sarapaṃtiyāṇaṃ, sarasarapaṃtiyāṇaṃ, bilapaṃtiyāṇaṃ devakula-sabha-ppavathūbha-khāiyāṇaṃ, pharihāṇaṃ, pāgāraṭṭā-laga-cariya-dāra-gopura-toraṇāṇaṃ, pāsāya-ghara-saraṇa-leṇa-āvaṇāṇaṃ, siṃghāḍaga-tiya-caukka-caccara-caummuha-mahāpaha-pahamādīṇaṃ, chuhā-cikkhalla-silā-samuccaeṇaṃ baṃdhe samuppajai, jahanneṇaṃ aṃtomuhuttaṃ, ukkoseṇaṃ saṃkhejjaṃ kālaṃ| settaṃ samuccayabaṃdhe|
se kiṃ taṃ sāhaṇaṇābaṃdhe?
sāhaṇaṇābaṃdhe duvihe pannatte, taṃ jahā–desasāhaṇaṇābaṃdhe ya, savvasāhaṇaṇābaṃdhe ya|
se kiṃ taṃ desasāhaṇaṇābaṃdhe?
desasāhaṇaṇābaṃdhe– jaṇṇaṃ sagaḍa-raha-jāṇa-jugga-gilli-thilli-sīya-saṃdamāṇī-lohī-lohakaḍāha-kaḍacchuya-āsana-sayana-khaṃbha -bhaṃḍamattovagaraṇamādīṇaṃ desasāhaṇaṇābaṃdhe samuppajjai, jahanneṇaṃ aṃtomuhuttaṃ, ukkoseṇaṃ saṃkhejjaṃ kālaṃ| settaṃ desasāhaṇaṇābaṃdhe|
se kiṃ taṃ savvasāhaṇaṇābaṃdhe?
savvasāhaṇaṇābaṃdhe–se ṇaṃ khīrodagamāīṇaṃ| settaṃ savvasāhaṇaṇābaṃdhe| settaṃ sāhaṇaṇābaṃdhe| settaṃ alliyāvaṇabaṃdhe|
se kiṃ taṃ sarīrabaṃdhe?
sarīrabaṃdhe duvihe pannatte, taṃ jahā–puvvapayogapaccaie ya, paḍuppannapayogapaccaie ya|
se kiṃ taṃ puvvapayogapaccaie?
puvvapayogapaccaie–jaṇṇaṃ neraiyāṇaṃ saṃsāratthāṇaṃ savvajīvāṇaṃ tattha-tattha tesu-tesu kāraṇesu samohaṇṇamāṇāṇaṃ jīvappadesāṇaṃ baṃdhe samuppajjai| settaṃ puvvapayogapaccaie|
se kiṃ taṃ paḍuppannapayogapaccaie?
paḍuppannapayogapaccaie–jaṇṇaṃ kevalanāṇissa anagārassa kevalisamugghāeṇaṃ samohayassa tāo samugghāyāo paḍiniyattamāṇassa aṃtarā maṃthe vaṭṭamāṇassa teyākammāṇaṃ baṃdhe samuppajjai| kiṃ kāraṇaṃ? tāhe se paesā egattīgayā bhavaṃti| settaṃ paḍuppannapayogapaccaie| settaṃ sarīrabaṃdhe|
se kiṃ taṃ sarīrappayogabaṃdhe?
sarīrappayogabaṃdhe paṃcavihe pannatte, taṃ jahā–orāliyasarīrappayogabaṃdhe, veuvviyasarīrappayoga baṃdhe, āhāragasarīrappayogabaṃdhe, teyāsarīrappayogabaṃdhe, kammāsarīrappayogabaṃdhe|
orāliyasarīrappayogabaṃdhe ṇaṃ bhaṃte! kativihe pannatte?
goyamā! paṃcavihe pannatte, taṃ jahā– egiṃdiyaorāliyasarīrappayogabaṃdhe, beiṃdiyaorāliyasarīra-ppayogabaṃdhe jāva paṃciṃdiyaorāliyasarīrappayogabaṃdhe|
egiṃdiyaorāliyasarīrappayogabaṃdhe ṇaṃ bhaṃte! kativihe pannatte?
goyamā! paṃcavihe pannatte, taṃ jahā–puḍhavikkāiyaegiṃdiyaorāliyasarīrappayogabaṃdhe, evaṃ eeṇaṃ abhilāveṇa bhedo jahā ogāha-ṇasaṃṭhāṇe orāliyasarīrassa tahā bhāṇiyavvo jāva pajjattāgabbha-vakkaṃtiyamanussapaṃciṃdiyaorāliyasarīrappayogabaṃdhe ya, appajjattāgabbhavakkaṃtiyamanussa paṃciṃdiya-orāliyasarīrappayogabaṃdhe ya|
orāliyasarīrappayogabaṃdhe ṇaṃ bhaṃte! kassa kammassa udaeṇaṃ?
goyamā! vīriya-sajoga-saddavvayāe pamādapaccayā kammaṃ ca jogaṃ ca bhavaṃ ca āuyaṃ ca paḍucca orāliyasarīrappayoganāmakammassa udaeṇaṃ orāliyasarīrappayogabaṃdhe|
egiṃdiyaorāliyasarīrappayogabaṃdhe ṇaṃ bhaṃte! kassa kammassa udaeṇaṃ?
evaṃ ceva| puḍhavikkāiyaegiṃdiyaorāliyasarīrappayogabaṃdhe evaṃ ceva, evaṃ jāva vaṇassaikāiyā| evaṃ beiṃdiyā, evaṃ teiṃdiyā, evaṃ cauriṃdiyā|
tirikkhajoṇiyapaṃciṃdiyaorāliyasarīrappayogabaṃdhe ṇaṃ bhaṃte! kassa kammassa udaeṇaṃ? evaṃ ceva|
manussa paṃciṃdiyaorāliyasarīrappayogabaṃdhe ṇaṃ bhaṃte! kassa kammassa udaeṇaṃ?
goyamā! vīriya-sajoga-saddavvayāe pamādapaccayā kammaṃ ca jogaṃ ca bhavaṃ ca āuyaṃ ca paḍucca manussapaṃciṃdiyaorāliyasarīrappayoganāmakammassa udaeṇaṃ manussapaṃciṃdiyaorāliyasarīrappayoga baṃdhe|
orāliyasarīrappayogabaṃdhe ṇaṃ bhaṃte! kiṃ desabaṃdhe? savvabaṃdhe?
goyamā! desabaṃdhe vi, savvabaṃdhe vi|
egiṃdiyaorāliyasarīrappayogabaṃdhe ṇaṃ bhaṃte! kiṃ desabaṃdhe? savvabaṃdhe?
evaṃ ceva| evaṃ puḍhavikkāiyā evaṃ jāva–
manussapaṃciṃdiyaorāliyasarīrappayogabaṃdhe ṇaṃ bhaṃte! kiṃ desabaṃdhe? savvabaṃdhe?
goyamā! desabaṃdhe vi, savvabaṃdhe vi|
orāliyasarīrappayogabaṃdhe ṇaṃ bhaṃte! kālao kevacciraṃ hoi?
goyamā! savvabaṃdhe ekkaṃ samayaṃ, desabaṃdhe jahanneṇaṃ ekkaṃ samayaṃ, ukkoseṇaṃ tinni paliovamāiṃ samayūṇāiṃ|
egiṃdiyaorāliyasarīrappayogabaṃdhe ṇaṃ bhaṃte! kālao kevacciraṃ hoi?
goyamā! savvabaṃdhe ekkaṃ samayaṃ, desabaṃdhe jahanneṇaṃ ekkaṃ samayaṃ, ukkoseṇaṃ bāvīsaṃ vāsasahassāiṃ samayūṇāiṃ|
puḍhavikkāiyaegiṃdiyapucchā|
goyamā! savvabaṃdhe ekkaṃ samayaṃ, desabaṃdhe jahanneṇaṃ khuḍḍāgaṃ bhavaggahaṇaṃ tisamayūṇaṃ, ukkoseṇaṃ bāvīsaṃ vāsasahassāiṃ samayūṇāiṃ| evaṃ savvesiṃ savvabaṃdho ekkaṃ samayaṃ, desabaṃdho jesiṃ natthi veuvviyasarīraṃ tesiṃ jahanneṇaṃ khuḍḍāgaṃ bhavaggahaṇaṃ tisamayūṇaṃ, ukkoseṇaṃ jā sā ṭhitī sā samayūṇā kāyavvā, jesiṃ puṇa atthi veuvviyasarīraṃ tesiṃ desabaṃdho jahanneṇaṃ ekkaṃ samayaṃ, ukkoseṇaṃ jā jassa ṭhitī sā samayūṇā kāyavvā jāva manussāṇaṃ desabaṃdhe jahanneṇaṃ ekkaṃ samayaṃ, ukkoseṇaṃ tinni paliovamāiṃ samayūṇāiṃ|
orāliyasarīrabaṃdhataraṃ ṇaṃ bhaṃte! kālao kevacciraṃ hoi?
goyamā! savvabaṃdhaṃtaraṃ jahanneṇaṃ khuḍḍāgaṃ bhavaggahaṇaṃ tisamayūṇaṃ, ukkoseṇaṃ tettīsaṃ sāgarovamāiṃ puvvakoḍisamayāhiyāiṃ| desabaṃ-dhaṃtaraṃ jahanneṇaṃ ekkaṃ samayaṃ, ukkoseṇaṃ tettīsaṃ sāgarovamāiṃ tisamayāhiyāiṃ|
egiṃdiyaorāliyapucchā|
goyamā! savvabaṃdhaṃtaraṃ jahanneṇaṃ khuḍḍāgaṃ bhavaggahaṇaṃ tisamayūṇaṃ, ukkoseṇaṃ bāvīsaṃ vāsasahassāiṃ samayāhiyāiṃ| desabaṃdhaṃtaraṃ jaha-ṇṇeṇaṃ ekkaṃ samayaṃ, ukkoseṇaṃ aṃtomuhuttaṃ|
puḍhavikkāiyaegiṃdiyapucchā|
savvabaṃdhaṃtaraṃ jaheva egiṃdiyassa taheva bhāṇiyavvaṃ| desabaṃdhaṃtaraṃ jahanneṇaṃ ekkaṃ samayaṃ, ukkoseṇaṃ tinni samayā| jahā puḍhavikkāiyāṇaṃ evaṃ jāva cauriṃdiyāṇaṃ vāukkāiyavajjāṇaṃ, navaraṃ–savvabaṃdhaṃtaraṃ ukkoseṇaṃ jā jassa ṭhitī sā samayāhiyā kāyavvā| vāukkā-iyāṇaṃ savvabaṃdhaṃtaraṃ jahanneṇaṃ khuḍḍāgaṃ bhavaggahaṇaṃ tisamayūṇaṃ, ukkoseṇaṃ tinni vāsasahassāiṃ samayāhiyāiṃ| desabaṃdhaṃtaraṃ jahanneṇaṃ ekkaṃ samayaṃ, ukkoseṇaṃ aṃtomuhuttaṃ|
paṃciṃdiyatirikkhajoṇiyaorāliyapucchā|
savvabaṃdhaṃtaraṃ jahanneṇaṃ khuḍḍāgaṃ bhavaggahaṇaṃ tisamayūṇaṃ, ukkoseṇaṃ puvvakoḍī samayāhiyā| desabaṃdhaṃtaraṃ jahā egiṃdiyāṇaṃ tahā paṃciṃdiyatirikkhajoṇiyāṇaṃ, evaṃ manussāṇa vi niravasesaṃ bhāṇiyavvaṃ jāva ukkoseṇaṃ aṃtomuhuttaṃ|
jīvassa ṇaṃ bhaṃte! egiṃdiyatte, noegiṃdiyatte, punaravi egiṃdiyatte egiṃdiya-orāliyasarīra-ppayogabaṃdhaṃtaraṃ kālao kevacciraṃ hoi?
goyamā! savvabaṃdhaṃtaraṃ jahanneṇaṃ do khuḍḍāiṃ bhavaggahaṇāiṃ tisamayūṇāiṃ, ukkoseṇaṃ do sāgarovamasahassāiṃ saṃkhejjavāsamabbhahiyāiṃ desabaṃdhaṃtaraṃ jahanneṇaṃ khuḍḍāgaṃ bhavaggahaṇaṃ samayāhiyaṃ, ukkoseṇaṃ do sāgarovamasahassāiṃ saṃkhejjavāsamabbhahiyāiṃ|
jīvassa ṇaṃ bhaṃte! puḍhavikkāiyatte, nopuḍhavikkāiyatte, punaravi puḍhavikkāiyatte puḍhavikkāiya-egiṃdiyaorāliyasarīra-ppayogabaṃdhaṃtaraṃ kālao kevacciraṃ hoi?
goyamā! savvabaṃdhaṃtaraṃ jahanneṇaṃ do khuḍḍāiṃ bhavaggahaṇāiṃ tisamayūṇāiṃ, ukkoseṇaṃ anaṃtaṃ kālaṃ–anaṃtāo osappiṇīo ussappiṇīo kālao, khettao anaṃtā logā–asaṃkhejjā poggala-pariyaṭṭā, te ṇaṃ poggalapariyaṭṭā āvaliyāe asaṃkhejjaibhāgo| desabaṃ-dhaṃtaraṃ jahanneṇaṃ khuḍḍāgaṃ bhavaggahaṇaṃ samayāhiyaṃ, ukkoseṇaṃ anaṃtaṃ kālaṃ jāva āvaliyāe asaṃkhejjaibhāgo| jahā puḍhavikkāiyāṇaṃ evaṃ vaṇassaikāiyavajjāṇaṃ jāva manussāṇaṃ| vaṇassaikāiyāṇaṃ donnikhuḍḍāiṃ evaṃ ceva, ukkoseṇaṃ asaṃkhejjaṃ kālaṃ–asaṃkhejjāo osappiṇīo ussappiṇīo kālao, khettao asaṃkhejjā logā, evaṃ desabaṃdhaṃtaraṃ pi ukkoseṇaṃ puḍhavikālo|
eesi ṇaṃ bhaṃte! jīvāṇaṃ orāliyasarīrassa desabaṃdhagāṇaṃ, savvabaṃdhagāṇaṃ, abaṃdhagāṇa ya kayare kayarehiṃto appā vā? bahuyā vā? tullā vā? visesāhiyā vā?
goyamā! savvatthovā jīvā orāliyasarīrassa savvabaṃdhagā, abaṃdhagā visesāhiyā, desabaṃdhagā asaṃkhejjaguṇā|

Now, what is deliberate bonding?
Deliberate bonding is declared to be of three kinds, namely: beginningless and endless, with a beginning and endless, or with a beginning and with an end.
Therein, that which is beginningless and endless belongs to the eight central space-points of the jīva; even therein, among groups of three and three, it is beginningless and endless, while for the rest it has a beginning. Therein, that which has a beginning and is endless belongs to liberated souls. Therein, that which has a beginning and has an end is declared to be of four kinds, namely: tied bonding, adjoined bonding, body bonding, and body-endeavour bonding.
Now, what is tied bonding?
Tied bonding is that which arises from tying bundles of grass, or bundles of wood, or bundles of leaves, or bundles of straw, with cane, creepers, bark, leather straps, ropes, tendrils, kuśa grass, darbha grass, and the like; at a minimum for an antarmuhūrta, at a maximum for a countable duration. That is tied bonding.
Now, what is adjoined bonding?
Adjoined bonding is declared to be of four kinds, namely: glued bonding, piled bonding, aggregated bonding, and coalescent bonding.
Now, what is glued bonding?
Glued bonding is that bonding which arises in walls, paved floors, pillars, mansions, wood, leather, pots, cloth, or mats by means of adhesives such as lime, mud, glue, lac, beeswax, and the like; at a minimum for an antarmuhūrta, at a maximum for a countable duration. That is glued bonding.
Now, what is piled bonding?
Piled bonding is that bonding which arises through the stacking of heaps of grass, or heaps of wood, or heaps of leaves, or heaps of chaff, or heaps of husks, or heaps of cow dung, or heaps of rubbish; at a minimum for an antarmuhūrta, at a maximum for a countable duration. That is piled bonding.
Now, what is aggregated bonding?
Aggregated bonding is that bonding which arises through the accumulation of lime, mud, and stones in wells, ponds, rivers, lakes, stepped ponds, lotus pools, long cisterns, watercourses, tarns, series of tarns, chains of tarns, rows of cavities, shrines, assembly halls, water-sheds, stūpas, trenches, moats, ramparts, watchtowers, walkways, gates, city gates, archways, palaces, houses, shelters, caves, shops, triangular crossways, three-way junctions, crossroads, squares, four-faced junctions, highways, roads, and the like; at a minimum for an antarmuhūrta, at a maximum for a countable duration. That is aggregated bonding.
Now, what is coalescent bonding?
Coalescent bonding is declared to be of two kinds, namely: partial coalescent bonding and total coalescent bonding.
Now, what is partial coalescent bonding?
Partial coalescent bonding is that coalescent bonding which arises in carts, chariots, carriages, wagons, litters, palanquins, sedan chairs, travelling litters, iron pans, iron cauldrons, ladles, seats, beds, posts, vessels, utensils, implements, and the like; at a minimum for an antarmuhūrta, at a maximum for a countable duration. That is partial coalescent bonding.
Now, what is total coalescent bonding?
Total coalescent bonding is that of milk and water and the like. That is total coalescent bonding. That is coalescent bonding. That is adjoined bonding.
Now, what is body bonding?
Body bonding is declared to be of two kinds, namely: caused by past endeavour and caused by present endeavour.
Now, what is that caused by past endeavour?
That caused by past endeavour is that bonding of soul space-points which arises when hell-beings and all worldly jīvas, experiencing [rebirth] in those respective places due to those respective causes, contract and expand. That is caused by past endeavour.
Now, what is that caused by present endeavour?
That caused by present endeavour is that bonding of the fiery and karmic [bodies] which arises for an ascetic possessed of kevala knowledge who has contracted and expanded via kevalin-expansion and is turning back from that expansion, remaining midway in churning. For what reason? Because at that time his space-points become unified. That is caused by present endeavour. That is body bonding.
Now, what is body-endeavour bonding?
Body-endeavour bonding is declared to be of five kinds, namely: physical-body-endeavour bonding, transformational-body-endeavour bonding, projectable-body-endeavour bonding, fiery-body-endeavour bonding, and karmic-body-endeavour bonding.
Venerable Sir! How many kinds of physical-body-endeavour bonding are declared?
Gautama! Five kinds are declared, namely: one-sensed physical-body-endeavour bonding, two-sensed physical-body-endeavour bonding, up to five-sensed physical-body-endeavour bonding.
Venerable Sir! How many kinds of one-sensed physical-body-endeavour bonding are declared?
Gautama! Five kinds are declared, namely: earth-bodied one-sensed physical-body-endeavour bonding; following this recitation, the division should be stated just as in the ‘Dimensions and Shapes’ [section] for the physical body, up to fully developed womb-born human five-sensed physical-body-endeavour bonding and undeveloped womb-born human five-sensed physical-body-endeavour bonding.
Venerable Sir! Through the fruition of which karma does physical-body-endeavour bonding occur?
Gautama! Through energy, association [with matter], real physical presence, and negligence, depending on karma, activity, rebirth, and lifespan, physical-body-endeavour bonding occurs through the fruition of physical-body-endeavour name-karma.
Venerable Sir! Through the fruition of which karma does one-sensed physical-body-endeavour bonding occur?
Just the same. Earth-bodied one-sensed physical-body-endeavour bonding is just the same, and so on up to plant-bodied beings. Likewise for two-sensed, likewise for three-sensed, likewise for four-sensed beings.
Venerable Sir! Through the fruition of which karma does five-sensed animal-conditioned physical-body-endeavour bonding occur? Just the same.
Venerable Sir! Through the fruition of which karma does human five-sensed physical-body-endeavour bonding occur?
Gautama! Through energy, association, real physical presence, and negligence, depending on karma, activity, rebirth, and lifespan, human five-sensed physical-body-endeavour bonding occurs through the fruition of human five-sensed physical-body-endeavour name-karma.
Venerable Sir! Is physical-body-endeavour bonding partial bonding or total bonding?
Gautama! It is partial bonding, and also total bonding.
Venerable Sir! Is one-sensed physical-body-endeavour bonding partial bonding or total bonding?
Just the same. Likewise for earth-bodied beings, and so on up to—
Venerable Sir! Is human five-sensed physical-body-endeavour bonding partial bonding or total bonding?
Gautama! It is partial bonding, and also total bonding.
Venerable Sir! How long does physical-body-endeavour bonding last in terms of time?
Gautama! Total bonding lasts for one samaya; partial bonding lasts at a minimum for one samaya, and at a maximum for three palyopamas minus one samaya.
Venerable Sir! How long does one-sensed physical-body-endeavour bonding last in terms of time?
Gautama! Total bonding lasts for one samaya; partial bonding lasts at a minimum for one samaya, and at a maximum for twenty-two thousand years minus one samaya.
[Gautama asks the] question regarding earth-bodied one-sensed beings.
Gautama! Total bonding lasts for one samaya; partial bonding lasts at a minimum for a short lifetime minus three samayas, and at a maximum for twenty-two thousand years minus one samaya. In this way, for all beings, total bonding lasts for one samaya. For those who lack a transformational body, partial bonding lasts at a minimum for a short lifetime minus three samayas, and at a maximum it is to be understood as their respective lifespan duration minus one samaya. But for those who possess a transformational body, partial bonding lasts at a minimum for one samaya, and at a maximum it is to be understood as their respective lifespan duration minus one samaya, up to humans, whose partial bonding lasts at a minimum for one samaya, and at a maximum for three palyopamas minus one samaya.
Venerable Sir! How long is the interval of physical-body bonding in terms of time?
Gautama! The interval of total bonding is at a minimum a short lifetime minus three samayas, and at a maximum thirty-three sāgaropamas plus one pūrvakoṭi and one samaya. The interval of partial bonding is at a minimum one samaya, and at a maximum thirty-three sāgaropamas plus three samayas.
[Gautama asks the] question regarding one-sensed physical [bonding].
Gautama! The interval of total bonding is at a minimum a short lifetime minus three samayas, and at a maximum twenty-two thousand years plus one samaya. The interval of partial bonding is at a minimum one samaya, and at a maximum an antarmuhūrta.
[Gautama asks the] question regarding earth-bodied one-sensed beings.
The interval of total bonding is to be stated just as for one-sensed beings. The interval of partial bonding is at a minimum one samaya, and at a maximum three samayas. As for earth-bodied beings, so up to four-sensed beings, excluding wind-bodied beings; with the difference that the interval of total bonding at a maximum is to be understood as their respective lifespan duration plus one samaya. For wind-bodied beings, the interval of total bonding is at a minimum a short lifetime minus three samayas, and at a maximum three thousand years plus one samaya; the interval of partial bonding is at a minimum one samaya, and at a maximum an antarmuhūrta.
[Gautama asks the] question regarding five-sensed animal-conditioned physical [bonding].
The interval of total bonding is at a minimum a short lifetime minus three samayas, and at a maximum a pūrvakoṭi plus one samaya. The interval of partial bonding for five-sensed animal-conditioned beings is just as for one-sensed beings; and in this way it should be stated without remainder for humans as well, up to a maximum of an antarmuhūrta.
Venerable Sir! For a jīva being a one-sensed being, then a non-one-sensed being, and again a one-sensed being, how long in terms of time is the interval of one-sensed physical-body-endeavour bonding?
Gautama! The interval of total bonding is at a minimum two short lifetimes minus three samayas, and at a maximum two thousand sāgaropamas plus a countable number of years. The interval of partial bonding is at a minimum a short lifetime plus one samaya, and at a maximum two thousand sāgaropamas plus a countable number of years.
Venerable Sir! For a jīva being an earth-bodied being, then a non-earth-bodied being, and again an earth-bodied being, how long in terms of time is the interval of earth-bodied one-sensed physical-body-endeavour bonding?
Gautama! The interval of total bonding is at a minimum two short lifetimes minus three samayas, and at a maximum an infinite time—in terms of time, an infinite number of descending and ascending cycles; in terms of space, an infinite number of worlds—an incalculable number of matter-rotations, and those matter-rotations constitute an incalculable fraction of an āvalikā. The interval of partial bonding is at a minimum a short lifetime plus one samaya, and at a maximum an infinite time, up to an incalculable fraction of an āvalikā. As for earth-bodied beings, so for all beings up to humans, excluding plant-bodied beings. For plant-bodied beings, [the minimum is] likewise two short [lifetimes], and at a maximum an incalculable time—in terms of time, an incalculable number of descending and ascending cycles; in terms of space, an incalculable number of worlds; likewise the interval of partial bonding at a maximum is the earth [duration].
Venerable Sir! Among these jīvas—those who are partial bonders, total bonders, and non-bonders of the physical body—which ones are few, many, equal, or specifically greater compared to which?
Gautama! The few of all are the jīvas that are total bonders of the physical body; non-bonders are specifically greater; partial bonders are incalculably manifold.