Viyahapannatti 8.9.425

8.9.425

veuvviyasarīrappayogabaṃdhe ṇaṃ bhaṃte! kativihe pannatte?
goyamā! duvihe pannatte, taṃ jahā–egiṃdiyaveuvviyasarīrappayogabaṃdhe ya paṃceṃdiyaveuvviyasarīra-ppayogabaṃdhe ya|
jai egiṃdiyaveuvviyasarīrappayogabaṃdhe kiṃ vāukkāiyaegiṃdiyasarīrappayogabaṃdhe? avāukkāiya-egiṃdiyasarīrappayo-gabaṃdhe?
evaṃ eeṇaṃ abhilāveṇaṃ jahā ogāhaṇasaṃṭhāṇe veuvviyasarīrabhedo tahā bhāṇiyavvo jāva pajjattāsavvaṭṭhasiddhaanuttarovavāiyakappātīyavemāniyadevapaṃciṃdiyaveuvviyasarīrappayogabaṃdhe ya, apajjattāsavvaṭṭhasiddha anuttarovavāiyakappātīyavemāniyadevapaṃciṃdiyaveuvvi-yasarīrappayogabaṃdhe ya|
veuvviyasarīrappayogabaṃdhe ṇaṃ bhaṃte! kassa kammassa udaeṇaṃ?
goyamā! vīriya-sajoga-saddavvayāe pamādapaccayā kammaṃ ca jogaṃ ca bhavaṃ ca āuyaṃ ca laddhiṃ vā paḍucca veuvviyasarīrappayo-ganāmāe kammassa udaeṇaṃ veuvviyasarīrappayogabaṃdhe|
vāukkāiyaegiṃdiyaveuvviyasarīrappayogapucchā|
goyamā! vīriya-sajoga-saddavvayāe evaṃ ceva jāva laddhiṃ paḍucca vāukkāiya-egiṃdiyaveuvviya sarīrappayoga baṃdhe|
rayaṇappabhāpuḍhavineraiyapaṃciṃdiyaveuvviyasarīrappayogabaṃdhe ṇaṃ bhaṃte! kassa kammassa udaeṇaṃ?
goyamā! vīriya-sajoga-saddavvayāe jāva āuyaṃ vā paḍucca rayaṇappabhāpuḍhavi neraiya-paṃciṃdiyaveuvviyasarīrappayogabaṃdhe, evaṃ jāva ahesattamāe|
tirikkhajoṇiyapaṃciṃdiyaveuvviyasarīrapucchā|
goyamā! vīriya-sajoga-saddavvayāe jahā vāukkāiyāṇaṃ| manussapaṃciṃdiyaveuvviyasarīra-ppayogabaṃdhe evaṃ ceva|
asurakumārabhavanavāsidevapaṃciṃdiyaveuvviyasarīrappayogabaṃdhe jahā rayaṇappabhāpuḍhavi-nerai-yāṇaṃ| evaṃ jāva thaṇiyakumārā| evaṃ vāṇamaṃtarā| evaṃ joisiyā| evaṃ sohammakappovayā vemāṇiyā| evaṃ jāva accuyagevejjakappātīyā vemāṇiyā| anuttarovavāiyakappātīyā vemāṇiyā evaṃ ceva|
veuvviyasarīrappayogabaṃdhe ṇaṃ bhaṃte! kiṃ desabaṃdhe? savvabaṃdhe?
goyamā! desabaṃdhe vi, savvabaṃdhe vi|
vāukkāiyaegiṃdiyaveuvviyasarīrappayogabaṃdhe vi evaṃ ceva| rayaṇappabhāpuḍhavineraiyā evaṃ ceva| evaṃ jāva anuttarovavāiyā|
veuvviyasarīrappayogabaṃdhe ṇaṃ bhaṃte! kālao kevacciraṃ hoi?
goyamā! savvabaṃdhe jahanneṇaṃ ekkaṃ samayaṃ, ukkoseṇaṃ do samayā| desabaṃdhe jahanneṇaṃ ekkaṃ samayaṃ, ukkoseṇaṃ tettīsaṃ sāgarovamāiṃ samayūṇāiṃ|
vāukkāiyaegiṃdiyaveuvviyapucchā|
goyamā! savvabaṃdhe ekkaṃ samayaṃ, desabaṃdhe jahanneṇaṃ ekkaṃ samayaṃ, ukkoseṇaṃ aṃtomuhuttaṃ|
rayaṇappabhāpuḍhavineraiyapucchā|
goyamā! savvabaṃdhe ekkaṃ samayaṃ, desabaṃdhe jahanneṇaṃ dasavāsasahassāiṃ tisamayūṇāiṃ, ukkoseṇaṃ sāgarovamaṃ samayūṇaṃ| evaṃ jāva ahe sattamā, navaraṃ–desabaṃdhe jassa jā jahanniyā ṭhitī sā tisamayūṇā kāyavvā jāva ukkosiyā sā samayūṇā| paṃciṃdiyatirikkhajo-ṇiyāṇaṃ manussāṇa ya jahā vāukkāiyāṇaṃ, asurakumāra-nāgakumāra jāva anuttarovavāiyāṇaṃ jahā neraiyāṇaṃ, navaraṃ–jassa jā ṭhitī sā bhāṇiyavvā jāva anuttarovavāiyāṇaṃ savvabaṃdhe ekkaṃ samayaṃ, desabaṃdhe jahanneṇaṃ ekkatīsaṃ sāgarovamāiṃ tisamayūṇāiṃ, ukkoseṇaṃ tettīsaṃ sāgarovamāiṃ samayūṇāiṃ|
veuvviyasarīrappayogabaṃdhaṃtaraṃ ṇaṃ bhaṃte! kālao kevacciraṃ hoi?
goyamā! savvabaṃdhaṃtaraṃ jahanneṇaṃ ekkaṃ samayaṃ, ukkoseṇaṃ anaṃtaṃ kālaṃ–anaṃtāo osappiṇīo ussappiṇīo kālao, khettao anaṃtā logā–asaṃkhejjā poggalapariyaṭṭā, te ṇaṃ poggalapariyaṭṭā āvaliyāe asaṃkhejjaibhāgo| evaṃ desabaṃdhaṃtaraṃ pi|
vāukkāiyaveuvviyasarīrapucchā|
goyamā! savvabaṃdhaṃtaraṃ jahanneṇaṃ aṃtomuhuttaṃ, ukkoseṇaṃ paliovamassa asaṃkhejjaibhāgaṃ| evaṃ desabaṃdhaṃtaraṃ pi|
tirikkhajoṇiyapaṃciṃdiyaveuvviyasarīrappayogabaṃdhaṃtaraṃ–pucchā|
goyamā! savvabaṃdhaṃtaraṃ jahanneṇaṃ aṃtomuhuttaṃ, ukkoseṇaṃ puvvakoḍīpuhattaṃ| evaṃ desabaṃdhaṃtaraṃ pi| evaṃ maṇūsassa vi|
jīvassa ṇaṃ bhaṃte! vāukkāiyatte, novāukāiyatte, punaravi vāukāiyatte vāukkāiyaegiṃdiya- veuvviyapucchā|
goyamā! savvabaṃdhaṃtaraṃ jahanneṇaṃ aṃtomuhuttaṃ, ukkoseṇaṃ anaṃtaṃ kālaṃ–vaṇassaikālo| evaṃ desabaṃdhaṃtaraṃ pi|
jīvassa ṇaṃ bhaṃte! rayaṇappabhāpuḍhavineraiyatte, norayaṇappabhāpuḍhavineraiyatte, punaravi rayaṇappabhā-puḍhavineraiyatte–pucchā|
goyamā! savvabaṃdhaṃtaraṃ jahanneṇaṃ dasavāsasahassāiṃ aṃtomuhuttamabbhahiyāiṃ, ukkoseṇaṃ vaṇassaikālo| desabaṃdhaṃtaraṃ jahanneṇaṃ aṃtomuhuttaṃ, ukkoseṇaṃ anaṃtaṃ kālaṃ–vaṇassaikālo| evaṃ jāva ahesattamāe, navaraṃ–jā jassa ṭhitī jahanniyā sā savvabaṃdhaṃtaraṃ jahanneṇaṃ aṃtomuhuttamabbhahiyā kāyavvā, sesaṃ taṃ ceva| paṃciṃdiyatirikkhajoṇiya–manussāṇa ya jahā vāukkāiyāṇaṃ| asurakumāra-nāgakumāra jāva sahassāradevāṇaṃ–eesiṃ jahā rayaṇappabhāpuḍhavineraiyāṇaṃ, navaraṃ–savvabaṃdhaṃtaraṃ jassa jā ṭhitī jahanniyā sā aṃtomuhuttamabbhahiyā kāyavvā, sesaṃ taṃ ceva|
jīvassa ṇaṃ bhaṃte! āṇayadevatte, noāṇayadevatte, punaravi āṇayadevatte pucchā|
goyamā! savvabaṃdhaṃtaraṃ jahanneṇaṃ aṭṭhārasa sāgarovamāiṃ vāsapuhattamabbhahiyāiṃ, ukkoseṇaṃ anaṃtaṃ kālaṃ–vaṇassaikālo| desabaṃdhaṃtaraṃ jahanneṇaṃ vāsapuhattaṃ, ukkoseṇaṃ anaṃtaṃ kālaṃ–vaṇassaikālo| evaṃ jāva accue, navaraṃ–jassa jā ṭhitī sā savvabaṃdhaṃtaraṃ jahanneṇaṃ vāsapuhattamabbhahiyā kāyavvā, sesaṃ taṃ ceva|
gevejjākappātītāpucchā|
goyamā! savvabaṃdhaṃtaraṃ jahanneṇaṃ bāvīsaṃ sāgarovamāiṃ vāsapuhattamabbhahiyāiṃ, ukkoseṇaṃ anaṃtaṃ kālaṃ–vaṇassaikālo| desabaṃdhaṃtaraṃ jahanneṇaṃ vāsapuhattaṃ, ukkoseṇaṃ vaṇassaikālo|
jīvassa ṇaṃ bhaṃte! anuttarovavāiyapucchā|
goyamā! savvabaṃdhaṃtaraṃ jahanneṇaṃ ekkatīsaṃ sāgarovamāiṃ vāsapuhattamabbhahiyāiṃ, ukkoseṇaṃ saṃkhejjāiṃ sāgarovamāiṃ| desabaṃdhaṃtaraṃ jahanneṇaṃ vāsapuhattaṃ, ukkoseṇaṃ saṃkhejjāiṃ sāgarovamāiṃ|
eesi ṇaṃ bhaṃte! jīvāṇaṃ veuvviyasarīrassa desabaṃdhagāṇaṃ, savvabaṃdhagāṇaṃ, abaṃdhagāṇa ya kayare kayarehiṃto appā vā? bahuyā vā? tullā vā? visesāhiyā vā?
goyamā! savvatthovā jīvā veuvviyasarīrassa savvabaṃdhagā, desabaṃdhagā asaṃkhejjaguṇā, abaṃdhagā anaṃtaguṇā|
āhāragasarīrappayogabaṃdhe ṇaṃ bhaṃte! kativihe pannatte?
goyamā! egāgāre pannatte|
jai egāgāre pannatte kiṃ manussāhāragasarīrappayogabaṃdhe? amanussāhāragasarīrappayogabaṃdhe?
goyamā! manussāhāragasarīrappayogabaṃdhe, no amanussāhāragasarīrappayogabaṃdhe| evaṃ eeṇaṃ abhilāveṇaṃ jahā ogāhaṇasaṃṭhāṇe jāva iḍḍhipattapamattasaṃjayasammadiṭṭhipajjattasaṃkhejjavāsāuya- kammabhūmāgabbha-vakkaṃtiyamanussāhāragasarīrappayogabaṃdhe, no aṇiḍḍhipattapamatta saṃjayasammadiṭṭhi-pajjattasaṃkhejja-vāsāuyakammabhūmāgabbhavakkaṃtiyamanussāhāragasarīrappayogabaṃdhe|
āhāragasarīrappayogabaṃdhe ṇaṃ bhaṃte! kassa kammassa udaeṇaṃ?
goyamā! vīriya-sajoga-saddavvayāe pamādapaccayā kammaṃ ca jogaṃ ca bhavaṃ ca āuyaṃ ca laddhiṃ vā paḍucca āhāragasarīrappayoga-nāmāe kammassa udaeṇaṃ āhāragasarīrappayogabaṃdhe|
āhāragasarīrappayogabaṃdhe ṇaṃ bhaṃte! kiṃ desabaṃdhe? savvabaṃdhe?
goyamā! desabaṃdhe vi, savvabaṃdhe vi|
āhāragasarīrappayogabaṃdhe ṇaṃ bhaṃte! kālao kevacciraṃ hoi?
goyamā! savvabaṃdhe ekkaṃ samayaṃ, desabaṃdhe jahanneṇaṃ aṃtomuhuttaṃ, ukkoseṇa vi aṃtomuhuttaṃ|
āhāragasarīrappayogabaṃdhaṃtaraṃ ṇaṃ bhaṃte! kālao kevacciraṃ hoi?
goyamā! savvabaṃdhaṃtaraṃ jahanneṇaṃ aṃtomuhuttaṃ, ukkoseṇaṃ anaṃtaṃ kālaṃ–anaṃtāo osappiṇīo ussappiṇīo kālao, khettao anaṃtā logā–avaḍḍhapoggalapariyaṭṭaṃ desūṇaṃ| evaṃ desabaṃdhaṃtaraṃ pi|
eesi ṇaṃ bhaṃte! jīvāṇaṃ āhāragasarīrassa desabaṃdhagāṇaṃ, savvabaṃdhagāṇaṃ, abaṃdhagāṇa ya kayare kayarehiṃto appā vā? bahuyā vā? tullā vā? visesāhiyā vā?
goyamā! savvatthovā jīvā āhāragasarīrassa savvabaṃdhagā, desabaṃdhagā saṃkhejjaguṇā, abaṃdhagā anaṃtaguṇā|

"Venerable Sir! How many kinds of deliberate bonding of the transformational body are stated?"
"Gautama! Two kinds are stated, namely: deliberate bonding of the transformational body of one-sensed beings, and deliberate bonding of the transformational body of five-sensed beings."
"If it is deliberate bonding of the transformational body of one-sensed beings, is it deliberate bonding of the body of wind-bodied one-sensed beings or deliberate bonding of the body of non-wind-bodied one-sensed beings?"
"Thus, through this phrasing, just as the classification of the transformational body [is explained] in [the chapter on] Accommodating Dimension and Form, so should it be recited up to: deliberate bonding of the transformational body of five-sensed beings that are developed vimānavāsī gods beyond the heavens born in the Anuttara [heavens] of Sarvārthasiddha, and deliberate bonding of the transformational body of five-sensed beings that are undeveloped vimānavāsī gods beyond the heavens born in the Anuttara [heavens] of Sarvārthasiddha."
"Venerable Sir! By the rise of which karma does deliberate bonding of the transformational body occur?"
"Gautama! It is through energy, activity, and the presence of [requisite] substances, with heedlessness as cause, and depending on karma, activity, state of existence, lifespan, or attainments, through the rise of the karma named 'deliberate [bonding of the] transformational body' that deliberate bonding of the transformational body occurs."
"[The inquiry regarding] deliberate bonding of the transformational body of wind-bodied one-sensed beings [is stated]."
"Gautama! Through energy, activity, and the presence of [requisite] substances, likewise up to depending on attainments, deliberate bonding of the transformational body of wind-bodied one-sensed beings occurs."
"Venerable Sir! By the rise of which karma does deliberate bonding of the transformational body of five-sensed beings of the Ratnaprabhā hell-earth occur?"
"Gautama! Through energy, activity, and the presence of [requisite] substances, up to depending on lifespan, deliberate bonding of the transformational body of five-sensed inhabitants of hell in the Ratnaprabhā hell-earth occurs; thus down to the seventh below."
"[The inquiry regarding] the transformational body of five-sensed animals [is stated]."
"Gautama! Through energy, activity, and the presence of [requisite] substances, as with the wind-bodied. Deliberate bonding of the transformational body of five-sensed humans is likewise."
"Deliberate bonding of the transformational body of five-sensed Asurakumāra Bhavanapati gods is as with the inhabitants of hell in the Ratnaprabhā hell-earth; thus up to the Stanitakumāras; thus the Vāṇavyantaras; thus the Jyotiṣkas; thus the vimānavāsī gods dwelling in the Saudharma heaven; thus up to the vimānavāsī gods beyond the heavens of Acyuta and Graiveyaka; the vimānavāsī gods born in the Anuttara [heavens] are likewise."
"Venerable Sir! Is deliberate bonding of the transformational body partial bonding or complete bonding?"
"Gautama! It is partial bonding, and complete bonding as well."
"Deliberate bonding of the transformational body of wind-bodied one-sensed beings is likewise; inhabitants of hell in the Ratnaprabhā hell-earth are likewise; thus up to those born in the Anuttara [heavens]."
"Venerable Sir! In terms of time, how long does deliberate bonding of the transformational body last?"
"Gautama! Complete bonding lasts for a minimum of one samaya, and a maximum of two samayas. Partial bonding lasts for a minimum of one samaya, and a maximum of thirty-three sāgaropamas minus one samaya."
"[The inquiry regarding] the transformational [body] of wind-bodied one-sensed beings [is stated]."
"Gautama! Complete bonding lasts for one samaya; partial bonding lasts for a minimum of one samaya, and a maximum of an antarmuhūrta."
"[The inquiry regarding] inhabitants of hell in the Ratnaprabhā hell-earth [is stated]."
"Gautama! Complete bonding lasts for one samaya; partial bonding lasts for a minimum of ten thousand years minus three samayas, and a maximum of one sāgaropama minus one samaya. Thus down to the seventh below, with this distinction: regarding partial bonding, whatever is one's minimum lifespan duration, that is to be made minus three samayas, up to the maximum, which is to be made minus one samaya. For five-sensed animals and humans, it is as with the wind-bodied. For Asurakumāras and Nāgakumāras up to those born in the Anuttara [heavens], it is as with the inhabitants of hell, with this distinction: whatever is one's lifespan duration, that is to be stated, up to: for those born in the Anuttara [heavens], complete bonding lasts for one samaya; partial bonding lasts for a minimum of thirty-one sāgaropamas minus three samayas, and a maximum of thirty-three sāgaropamas minus one samaya."
"Venerable Sir! In terms of time, how long is the interval of deliberate bonding of the transformational body?"
"Gautama! The interval of complete bonding is a minimum of one samaya, and a maximum of an infinite time—infinite descending and ascending eras in terms of time; in terms of space, infinite worlds—an innumerable [number of] material cycles, and those material cycles are an innumerableth part of an āvalikā. The interval of partial bonding is likewise."
"[The inquiry regarding] the transformational body of wind-bodied beings [is stated]."
"Gautama! The interval of complete bonding is a minimum of an antarmuhūrta, and a maximum of an innumerableth part of a palyopama. The interval of partial bonding is likewise."
"The inquiry regarding the interval of deliberate bonding of the transformational body of five-sensed animals [is stated]."
"Gautama! The interval of complete bonding is a minimum of an antarmuhūrta, and a maximum of several pūrvakoṭīs. The interval of partial bonding is likewise. Thus also for a human."
"Venerable Sir! If a soul is in the state of being a wind-bodied being, then ceases to be a wind-bodied being, and again becomes a wind-bodied being—[this] inquiry regarding the transformational [body] of wind-bodied one-sensed beings [is stated]."
"Gautama! The interval of complete bonding is a minimum of an antarmuhūrta, and a maximum of an infinite time—the plant period. The interval of partial bonding is likewise."
"Venerable Sir! If a soul is in the state of being an inhabitant of hell in the Ratnaprabhā hell-earth, then ceases to be an inhabitant of hell in the Ratnaprabhā hell-earth, and again becomes an inhabitant of hell in the Ratnaprabhā hell-earth—[this] inquiry [is stated]."
"Gautama! The interval of complete bonding is a minimum of ten thousand years exceeded by an antarmuhūrta, and a maximum of the plant period. The interval of partial bonding is a minimum of an antarmuhūrta, and a maximum of an infinite time—the plant period. Thus down to the seventh below, with this distinction: whatever is one's minimum lifespan duration, that is to be made exceeded by an antarmuhūrta for the minimum interval of complete bonding; the rest is the same. For five-sensed animals and humans, it is as with the wind-bodied. For Asurakumāras and Nāgakumāras up to the gods of the Sahasrāra [heaven], it is as with the inhabitants of hell in the Ratnaprabhā hell-earth, with this distinction: whatever is one's minimum lifespan duration, that is to be made exceeded by an antarmuhūrta for the interval of complete bonding; the rest is the same."
"Venerable Sir! If a soul is in the state of being an Ānata god, ceases to be an Ānata god, and again becomes an Ānata god—[this] inquiry [is stated]."
"Gautama! The interval of complete bonding is a minimum of eighteen sāgaropamas exceeded by several years, and a maximum of an infinite time—the plant period. The interval of partial bonding is a minimum of several years, and a maximum of an infinite time—the plant period. Thus up to Acyuta, with this distinction: whatever is one's lifespan duration, that is to be made exceeded by several years for the minimum interval of complete bonding; the rest is the same."
"[The inquiry regarding] those beyond the heavens of the Graiveyakas [is stated]."
"Gautama! The interval of complete bonding is a minimum of twenty-two sāgaropamas exceeded by several years, and a maximum of an infinite time—the plant period. The interval of partial bonding is a minimum of several years, and a maximum of the plant period."
"Venerable Sir! The inquiry regarding those born in the Anuttara [heavens] [is stated]."
"Gautama! The interval of complete bonding is a minimum of thirty-one sāgaropamas exceeded by several years, and a maximum of a numerable [number of] sāgaropamas. The interval of partial bonding is a minimum of several years, and a maximum of a numerable [number of] sāgaropamas."
"Venerable Sir! Among these souls who are partial binders, complete binders, and non-binders of the transformational body, who are fewer, more, equal, or specifically greater compared to which?"
"Gautama! The fewest souls are the complete binders of the transformational body; partial binders are innumerably times as many; non-binders are infinitely times as many."
"Venerable Sir! How many kinds of deliberate bonding of the conveyance body are stated?"
"Gautama! One kind is stated."
"If one kind is stated, is it deliberate bonding of the conveyance body of humans, or deliberate bonding of the conveyance body of non-humans?"
"Gautama! It is deliberate bonding of the conveyance body of humans, not deliberate bonding of the conveyance body of non-humans. Thus, through this phrasing, just as in [the chapter on] Accommodating Dimension and Form, up to: deliberate bonding of the conveyance body of humans born from a womb in the lands of karmic activity, with a numerable-year lifespan, developed, possessed of right view, restrained-yet-negligent, who have attained supernatural powers; not deliberate bonding of the conveyance body of humans born from a womb in the lands of karmic activity, with a numerable-year lifespan, developed, possessed of right view, restrained-yet-negligent, who have not attained supernatural powers."
"Venerable Sir! By the rise of which karma does deliberate bonding of the conveyance body occur?"
"Gautama! Through energy, activity, and the presence of [requisite] substances, with heedlessness as cause, and depending on karma, activity, state of existence, lifespan, or attainments, through the rise of the karma named 'deliberate [bonding of the] conveyance body' deliberate bonding of the conveyance body occurs."
"Venerable Sir! Is deliberate bonding of the conveyance body partial bonding or complete bonding?"
"Gautama! It is partial bonding, and complete bonding as well."
"Venerable Sir! In terms of time, how long does deliberate bonding of the conveyance body last?"
"Gautama! Complete bonding lasts for one samaya; partial bonding lasts for a minimum of an antarmuhūrta, and a maximum of an antarmuhūrta as well."
"Venerable Sir! In terms of time, how long is the interval of deliberate bonding of the conveyance body?"
"Gautama! The interval of complete bonding is a minimum of an antarmuhūrta, and a maximum of an infinite time—infinite descending and ascending eras in terms of time; in terms of space, infinite worlds—slightly less than half a material cycle. The interval of partial bonding is likewise."
"Venerable Sir! Among these souls who are partial binders, complete binders, and non-binders of the conveyance body, who are fewer, more, equal, or specifically greater compared to which?"
"Gautama! The fewest souls are the complete binders of the conveyance body; partial binders are numerably times as many; non-binders are infinitely times as many."