Viyahapannatti 9.31.447

9.31.447

se ṇaṃ bhaṃte! katisu lessāsu hojjā?
goyamā! tisu visuddhalessāsu hojjā, taṃ jahā–teulessāe, pamhalessāe, sukkalessāe|
se ṇaṃ bhaṃte! katisu nāṇesu hojjā?
goyamā! tisu–ābhinibohiyanāṇa-suyanāṇa-ohināṇesu hojjā|
se ṇaṃ bhaṃte! kiṃ sajogī hojjā? ajogī hojjā? goyamā! sajogī hojjā, no ajogī hojjā|
jai sajogī hojjā, kiṃ maṇajogī hojjā? vaijogī hojjā? kāyajogī hojjā?
goyamā! maṇajogī vā hojjā, vaijogī vā hojjā, kāyajogī vā hojjā|
se ṇaṃ bhaṃte! kiṃ sāgarovautte hojjā? anāgārovautte hojjā?
goyamā! sāgārovautte vā hojjā, anāgārovautte vā hojjā|
se ṇaṃ bhaṃte! kayarammi saṃghayaṇe hojjā?
goyamā! vairosabhanārāyasaṃghayaṇe hojjā|
se ṇaṃ bhaṃte! kayarammi saṃṭhāṇe hojjā?
goyamā! chaṇhaṃ saṃṭhāṇāṇaṃ annayaresu saṃṭhāṇe hojjā|
se ṇaṃ bhaṃte! kayarammi uccatte hojjā?
goyamā! jahanneṇaṃ sattarayaṇīe, ukkoseṇaṃ paṃcadhanusatie hojjā|
se ṇaṃ bhaṃte! kayarammi āue hojjā?
goyamā! jahanneṇaṃ sātiregaṭṭhavāsāue, ukkoseṇaṃ puvvakoḍiāue hojjā|
se ṇaṃ bhaṃte! kiṃ savedae hojjā? avedae hojjā?
goyamā! savedae hojjā, no avedae hojjā|
jai savedae hojjā kiṃ itthivedae hojjā? purisavedae hojjā? purisanapuṃsagavedae hojjā? napuṃsagavedae hojjā?
goyamā! no itthivedae hojjā, purisavedae hojjā, no napuṃsagavedae hojjā, purisa
napuṃsagavedae vā hojjā|
se ṇaṃ bhaṃte! kiṃ sakasāī hojjā? akasāī hojjā?
goyamā! sakasāī hojjā, no akasāī hojjā|
jai sakasāī hojjā se ṇaṃ bhaṃte! katisu kasāesu hojjā?
goyamā! causu–saṃjalaṇakoha-māna-māyā lobhesu hojjā|
tassa ṇaṃ bhaṃte! kevaiyā ajjhavasāṇā pannattā?
goyamā! asaṃkhejjā ajjhavasāṇā pannattā|
te ṇaṃ bhaṃte! kiṃ pasatthā? appasatthā?
goyamā! pasatthā, no appasatthā|
se ṇaṃ bhaṃte! tehiṃ pasatthehiṃ ajjhavasāṇehiṃ vaḍḍhamāṇehiṃ anaṃtehiṃ neraiyabhavaggahaṇehiṃto appāṇaṃ visaṃjoei, anaṃtehiṃ tirikkhajoṇiyabhavaggahaṇehiṃto appāṇaṃ visaṃjoei, anaṃtehiṃ manussa-bhavaggahaṇehiṃto appāṇaṃ visaṃjoei, anaṃtehiṃ devabhavaggahaṇehiṃto appāṇaṃ visaṃjoei| jāo vi ya se imāo neraiya-tirikkhajoṇiya-manussa-devagatināmāo cattāri uttarapagaḍīo, tāsiṃ ca ṇaṃ ovaggahie anaṃtānubaṃdhī koha-māna-māyā-lobhe khavei, khavettā apaccakkhāṇakasāe koha-māna-māyā-lobhe khavei, khavettā paccakkhāṇāvaraṇe koha-māna-māyā-lobhe khavei, khavettā saṃjalaṇe koha-māna-māyā-lobhe khavei, khavettā paṃcavihaṃ nāṇāvaraṇijjaṃ, navavihaṃ darisaṇāvaraṇijjaṃ, paṃcavihaṃ aṃtarāiyaṃ, tālamatthākaḍaṃ ca ṇaṃ mohaṇijjaṃ kaṭṭu kammarayavikiraṇakaraṃ apuvvakaraṇaṃ anupaviṭṭhassa anaṃte anuttare nivvāghāe nirāvaraṇe kasiṇe paḍipuṇṇe kevalavaranāṇadaṃsaṇe samupajjati|

“Venerable Sir! In how many leśyās would he be?”
“Gautama! He would be in the three pure leśyās, that is to say: in tejo-leśyā, in padma-leśyā, in śukla-leśyā.”
“Venerable Sir! In how many knowledges would he be?”
“Gautama! He would be in three: in ābhinibodhika-knowledge, śruta-knowledge, and avadhi-knowledge.”
“Venerable Sir! Would he be with yoga or without yoga?”
“Gautama! He would be with yoga, not without yoga.”
“If he is with yoga, would he be with mind-yoga? With speech-yoga? With body-yoga?”
“Gautama! He may be with mind-yoga, or with speech-yoga, or with body-yoga.”
“Venerable Sir! Would he be with determinate application or with indeterminate application?”
“Gautama! He may be with determinate application, or with indeterminate application.”
“Venerable Sir! In which bone-structure would he be?”
“Gautama! He would be in the vajrarṣabhanārāca bone-structure.”
“Venerable Sir! In which bodily form would he be?”
“Gautama! He would be in any one of the six bodily forms.”
“Venerable Sir! In what height would he be?”
“Gautama! At a minimum seven cubits, at a maximum five hundred bow-lengths.”
“Venerable Sir! In what lifespan would he be?”
“Gautama! At a minimum a lifespan of a little over eight years, at a maximum a lifespan of a pūrvakoṭi.”
“Venerable Sir! Would he possess sex-feeling or be without sex-feeling?”
“Gautama! He would possess sex-feeling, not be without sex-feeling.”
“If he possesses sex-feeling, would he possess female sex-feeling? Male sex-feeling? Male-neuter sex-feeling? Neuter sex-feeling?”
“Gautama! He would not possess female sex-feeling; he would possess male sex-feeling; he would not possess neuter sex-feeling; he may possess male-neuter sex-feeling.”
“Venerable Sir! Would he possess passions or be without passions?”
“Gautama! He would possess passions, not be without passions.”
“If he possesses passions, Venerable Sir, in how many passions would he be?”
“Gautama! In four: in sañjvalana-anger, pride, deceit, and greed.”
“Venerable Sir! How many mental states are declared for him?”
“Gautama! Innumerable mental states are declared.”
“Venerable Sir! Are they auspicious or inauspicious?”
“Gautama! Auspicious, not inauspicious.”
“Venerable Sir! Increasing through those auspicious mental states, he disconnects himself from endless acquisitions of hellish rebirths, disconnects himself from endless acquisitions of animal rebirths, disconnects himself from endless acquisitions of human rebirths, disconnects himself from endless acquisitions of divine rebirths. And whatever these four sub-types named hellish, animal, human, and divine destiny are, with respect to them, he destroys the foundational anantānubandhin anger, pride, deceit, and greed; having destroyed them, he destroys the apratyākhyāna passion of anger, pride, deceit, and greed; having destroyed them, he destroys the pratyākhyānāvaraṇa anger, pride, deceit, and greed; having destroyed them, he destroys the sañjvalana anger, pride, deceit, and greed; having destroyed them, having destroyed the fivefold knowledge-obscuring, the ninefold perception-obscuring, the fivefold obstructive karma, and having severed the deluding karma like the top of a palm tree, entering into the apūrvakaraṇa which scatters the dust of karma, there arises for him the infinite, supreme, unobstructed, unveiled, complete, and entire excellent kevala-knowledge and perception.”