Viyahapannatti 1.3.43

1.3.43

se nūnaṃ bhaṃte! appaṇā ceva udīreti? appaṇā ceva garahati? appaṇā ceva saṃvareti?
haṃtā goyamā! appaṇā ceva udīreti| appaṇā ceva garahati| appaṇā ceva saṃvareti|
jaṃ ṇaṃ bhaṃte! appaṇā ceva udīreti, appaṇā ceva garahati, appaṇā ceva saṃvareti, taṃ kiṃ–1. udiṇṇaṃ udīreti? 2. anudiṇṇaṃ udīreti? 3. anudiṇṇaṃ udīraṇābhaviyaṃ kammaṃ udīreti? 4. udayānaṃtara-pacchākaḍaṃ kammaṃ udīreti?
goyamā! 1. no udiṇṇaṃ udīreti| 2. no anudiṇṇaṃ udīreti| 3. anudiṇṇaṃ udīraṇābhaviyaṃ kammaṃ udīreti| 4. no udayānaṃtarapacchākaḍaṃ kammaṃ udīreti|
jaṃ ṇaṃ bhaṃte! anudiṇṇaṃ udīraṇābhaviyaṃ kammaṃ udīreti, taṃ kiṃ uṭṭhāṇeṇaṃ, kammeṇaṃ, baleṇaṃ, vīrieṇaṃ, purisakkāraparakkameṇaṃ anudiṇṇaṃ udīraṇābhaviyaṃ kammaṃ udīreti? udāhu taṃ aṇuṭṭhāṇeṇaṃ, akammeṇaṃ, abaleṇaṃ, avīrieṇaṃ, apurisakkāraparakkameṇaṃ anudiṇṇaṃ udīraṇābhaviyaṃ kammaṃ udīreti?
goyamā! taṃ uṭṭhāṇeṇaṃ vi, kammeṇa vi, baleṇa vi, vīrieṇa vi, purisakkāraparakkameṇa vi anudiṇṇaṃ udīraṇābhaviyaṃ kammaṃ udīreti| no taṃ aṇuṭṭhāṇeṇaṃ, akammeṇaṃ, abaleṇaṃ, avīrieṇaṃ, apurisakkāra-parakkameṇaṃ anudiṇṇaṃ udīraṇābhaviyaṃ kammaṃ udīreti|
evaṃ sati atthi uṭṭhāṇei vā, kammei vā, balei vā, vīriei vā, purisakkāraparakkamei vā|
se nūnaṃ bhaṃte! appaṇā ceva uvasāmei? appaṇā ceva garahai? appaṇā ceva saṃvarei?
haṃtā goyamā! appaṇā ceva uvasāmei| appaṇā ceva garahai| appaṇā ceva saṃvarei|
jaṃ ṇaṃ bhaṃte! appaṇā ceva uvasāmei, appaṇā ceva garahati, appaṇā ceva saṃvareti, taṃ kiṃ–
1. udiṇṇaṃ uvasāmei? 2. anudiṇṇaṃ uvasāmei? 3. anudiṇṇaṃ udīraṇābhaviyaṃ kammaṃ uvasāmei? 4. udayānaṃtarapacchākaḍaṃ kammaṃ uvasāmei?
goyamā! 1. no udiṇṇaṃ uvasāmei| 2. anudiṇṇaṃ uvasāmei| 3. no anudiṇṇaṃ udīraṇābhaviyaṃ kammaṃ uvasāmei| 4. no udayānaṃtarapacchākaḍaṃ kammaṃ uvasāmei|
jaṃ ṇaṃ bhaṃte! anudiṇṇaṃ uvasāmei, taṃ kiṃ uṭṭhāṇeṇaṃ, baleṇaṃ, vīrieṇaṃ, purisakkāraparakkameṇaṃ anudiṇṇaṃ uvasāmei? udāhu taṃ aṇuṭṭhāṇeṇaṃ, akammeṇaṃ, abaleṇaṃ, avīrieṇaṃ, apurisakkāra-parakkameṇaṃ anudiṇṇaṃ uvasāmei?
goyamā! taṃ uṭṭhāṇeṇa vi, kammeṇa vi, baleṇa vi, vīrieṇa vi, purisakkāraparakkameṇa vi anudiṇṇaṃ uvasāmei| no taṃ aṇuṭṭhāṇeṇaṃ, akammeṇaṃ, abaleṇaṃ, avīrieṇaṃ, apurisakkāraparakkameṇaṃ anudiṇṇaṃ uvasāmei|
evaṃ sati atthi uṭṭhāṇei vā, kammei vā, balei vā, voriei vā, purisakkāraparakkamei vā|
se nūnaṃ bhaṃte! appaṇā ceva vedeti? appaṇā ceva garahati?
haṃtā goyamā! appaṇā ceva vedeti| appaṇā ceva garahati|
jaṃ ṇaṃ bhaṃte! appaṇā ceva vedeti, appaṇā ceva garahati taṃ kiṃ– 1. udiṇṇaṃ vedeti? 2. anudiṇṇaṃ vedeti? 3. anudiṇṇaṃ udīraṇābhaviyaṃ kammaṃ vedeti? 4. udayānaṃtara-pacchākaḍaṃ kammaṃ vedeti?
goyamā! 1. udiṇṇaṃ vedeti| 2. no anudiṇṇaṃ vedeti| 3. no anudiṇṇaṃ udīraṇābhaviyaṃ kammaṃ vedeti| 4. no udayānaṃtarapacchākaḍaṃ kammaṃ vedeti|
jaṃ ṇaṃ bhaṃte! udiṇṇaṃ vedeti taṃ kiṃ uṭṭhāṇeṇaṃ, kammeṇaṃ, baleṇaṃ, vīrieṇaṃ, purisakkāraparakkameṇaṃ udiṇṇaṃ vedeti? udāhu taṃ aṇuṭṭhāṇeṇaṃ, akammeṇaṃ, abaleṇaṃ, avīrieṇaṃ, apurisakkāraparakkameṇaṃ udiṇṇaṃ vedeti?
goyamā! taṃ uṭṭhāṇeṇa vi, kammeṇa vi, baleṇa vi, vīrieṇa vi, purisakkāraparakkameṇa vi udiṇṇaṃ vedeti|
no taṃ aṇuṭṭhāṇeṇaṃ, akammeṇaṃ, abaleṇaṃ, avīrieṇaṃ, apurisakkāraparakkameṇaṃ udiṇṇaṃ vedeti|
evaṃ sati atthi uṭṭhāṇei vā, kammei vā, balei vā, vīriei vā, purisakkāraparakkamei vā|
se nūnaṃ bhaṃte! appaṇā ceva nijjareti? appaṇā ceva garahati?
haṃtā goyamā! appaṇā ceva nijjareti| appaṇā ceva garahati|
jaṃ ṇaṃ bhaṃte! appaṇā ceva nijjareti, appaṇā ceva garahati, taṃ kiṃ–
1. udiṇṇaṃ nijjareti? 2. anudiṇṇaṃ nijjareti? 3. anudiṇṇaṃ udīraṇābhaviyaṃ kammaṃ nijjareti? 4. udayānaṃtarapacchākaḍaṃ kammaṃ nijjareti?
goyamā! 1. no udiṇṇaṃ nijjareti| 2. no anudiṇṇaṃ nijjareti| 3. no anudiṇṇaṃ udīraṇā-bhaviyaṃ kammaṃ nijjareti| 4. udayānaṃtarapacchākaḍaṃ kammaṃ nijjareti|
jaṃ ṇaṃ bhaṃte! udayānaṃtarapacchākaḍaṃ kammaṃ nijjareti taṃ kiṃ uṭṭhāṇeṇaṃ, kammeṇaṃ, baleṇaṃ, vīrieṇaṃ, purisakkāraparakkameṇaṃ udayānaṃtarapacchākaḍaṃ kammaṃ nijjareti? udāhu taṃ aṇuṭṭhāṇeṇaṃ, akammeṇaṃ, abaleṇaṃ, avīrieṇaṃ, apurisakkāraparakkameṇaṃ udayānaṃtarapacchākaḍaṃ kammaṃ nijjareti?
goyamā! taṃ uṭṭhāṇeṇa vi, kammeṇa vi, baleṇa vi, vīrieṇa vi, purisakkāraparakkameṇa vi udayānaṃtara pacchākaḍaṃ kammaṃ nijjareti| no taṃ aṇuṭṭhāṇeṇaṃ, akammeṇaṃ, abaleṇaṃ, avīrieṇaṃ, apurisakkāra-parakkameṇaṃ udayānaṃtarapacchākaḍaṃ kammaṃ nijjareti|
evaṃ sati atthi uṭṭhāṇei vā, kammei vā, balei vā, vīriei vā, purisakkāraparakkamei vā|

“Venerable Sir! Does he indeed prematurely activate [it] by himself? Does he censure [it] by himself? Does he stop karmic inflow by himself?”
“Yes, Gautama! He prematurely activates [it] by himself. He censures [it] by himself. He stops karmic inflow by himself.”
“Venerable Sir, when he prematurely activates [it] by himself, censures [it] by himself, [and] stops karmic inflow by himself, does he prematurely activate:
1. That which has arisen?
2. That which has not arisen?
3. Karma that has not arisen but is capable of premature activation?
4. Karma that is done after immediately arising?”
“Gautama! 1. He does not prematurely activate that which has arisen.
2. He does not prematurely activate that which has not arisen.
3. He prematurely activates karma that has not arisen but is capable of premature activation.
4. He does not prematurely activate karma that is done after immediately arising.”
“Venerable Sir, when he prematurely activates karma that has not arisen but is capable of premature activation, does he prematurely activate karma that has not arisen but is capable of premature activation through exertion, action, strength, energy, and human effort and valor? Or does he prematurely activate karma that has not arisen but is capable of premature activation through non-exertion, non-action, non-strength, non-energy, and non-human effort and valor?”
“Gautama! He prematurely activates karma that has not arisen but is capable of premature activation through exertion, through action, through strength, through energy, and through human effort and valor. He does not prematurely activate karma that has not arisen but is capable of premature activation through non-exertion, non-action, non-strength, non-energy, and non-human effort and valor.
This being so, there is exertion, or action, or strength, or energy, or human effort and valor.”
“Venerable Sir! Does he indeed pacify [it] by himself? Does he censure [it] by himself? Does he stop karmic inflow by himself?”
“Yes, Gautama! He pacifies [it] by himself. He censures [it] by himself. He stops karmic inflow by himself.”
“Venerable Sir, when he pacifies [it] by himself, censures [it] by himself, [and] stops karmic inflow by himself, does he pacify:
1. That which has arisen?
2. That which has not arisen?
3. Karma that has not arisen but is capable of premature activation?
4. Karma that is done after immediately arising?”
“Gautama! 1. He does not pacify that which has arisen.
2. He pacifies that which has not arisen.
3. He does not pacify karma that has not arisen but is capable of premature activation.
4. He does not pacify karma that is done after immediately arising.”
“Venerable Sir, when he pacifies that which has not arisen, does he pacify that which has not arisen through exertion, strength, energy, and human effort and valor? Or does he pacify that which has not arisen through non-exertion, non-action, non-strength, non-energy, and non-human effort and valor?”
“Gautama! He pacifies that which has not arisen through exertion, through action, through strength, through energy, and through human effort and valor. He does not pacify that which has not arisen through non-exertion, non-action, non-strength, non-energy, and non-human effort and valor.
This being so, there is exertion, or action, or strength, or energy, or human effort and valor.”
“Venerable Sir! Does he indeed experience [it] by himself? Does he censure [it] by himself?”
“Yes, Gautama! He experiences [it] by himself. He censures [it] by himself.”
“Venerable Sir, when he experiences [it] by himself [and] censures [it] by himself, does he experience:
1. That which has arisen?
2. That which has not arisen?
3. Karma that has not arisen but is capable of premature activation?
4. Karma that is done after immediately arising?”
“Gautama! 1. He experiences that which has arisen.
2. He does not experience that which has not arisen.
3. He does not experience karma that has not arisen but is capable of premature activation.
4. He does not experience karma that is done after immediately arising.”
“Venerable Sir, when he experiences that which has arisen, does he experience that which has arisen through exertion, action, strength, energy, and human effort and valor? Or does he experience that which has arisen through non-exertion, non-action, non-strength, non-energy, and non-human effort and valor?”
“Gautama! He experiences that which has arisen through exertion, through action, through strength, through energy, and through human effort and valor.
He does not experience that which has arisen through non-exertion, non-action, non-strength, non-energy, and non-human effort and valor.
This being so, there is exertion, or action, or strength, or energy, or human effort and valor.”
“Venerable Sir! Does he indeed shed [it] by himself? Does he censure [it] by himself?”
“Yes, Gautama! He sheds [it] by himself. He censures [it] by himself.”
“Venerable Sir, when he sheds [it] by himself [and] censures [it] by himself, does he shed:
1. That which has arisen?
2. That which has not arisen?
3. Karma that has not arisen but is capable of premature activation?
4. Karma that is done after immediately arising?”
“Gautama! 1. He does not shed that which has arisen.
2. He does not shed that which has not arisen.
3. He does not shed karma that has not arisen but is capable of premature activation.
4. He sheds karma that is done after immediately arising.”
“Venerable Sir, when he sheds karma that is done after immediately arising, does he shed karma that is done after immediately arising through exertion, action, strength, energy, and human effort and valor? Or does he shed karma that is done after immediately arising through non-exertion, non-action, non-strength, non-energy, and non-human effort and valor?”
“Gautama! He sheds karma that is done after immediately arising through exertion, through action, through strength, through energy, and through human effort and valor. He does not shed karma that is done after immediately arising through non-exertion, non-action, non-strength, non-energy, and non-human effort and valor.
This being so, there is exertion, or action, or strength, or energy, or human effort and valor.”