Viyahapannatti 1.4: Uddeśaka 4: karmaprakṛtti

"Venerable Sir, how many karmic nature types have been taught?"
"Gautama, eight karmic nature types have been taught. The first uddeśaka of the Karmaprakṛti [chapter of the Prajñāpanā] is to be understood up to the conclusion of karmic potency."

How many nature types? How does one bind? Or by how many states does one bind a nature type?
How many nature types does one experience? Of how many kinds is the karmic potency, and of which [nature type]?

"Venerable Sir, when deluding karma that was performed has risen into activity, would a soul take initiation?"
"Yes, it would take initiation."
"Venerable Sir, would it take initiation through energy or through lack of energy?"
"Gautama, it would take initiation through energy, not through lack of energy."
"If it would take initiation through energy, would it take initiation through ignorant energy, through wise energy, or through semi-wise energy?"
"Gautama, it would take initiation through ignorant energy; not through wise energy, nor through semi-wise energy."
"Venerable Sir, when deluding karma that was performed has risen into activity, would a soul depart [from restraint]?"
"Yes, it would depart."
"Venerable Sir, would it depart through energy or through lack of energy?"
"Gautama, it would depart through energy, not through lack of energy."
"If it would depart through energy, would it depart through ignorant energy, through wise energy, or through semi-wise energy?"
"Gautama, it would depart through ignorant energy; not through wise energy, [and] sometimes through semi-wise energy."
"Venerable Sir, when deluding karma that was performed is subsided, would a soul take initiation?"
"Yes, it would take initiation."
"Venerable Sir, would it take initiation through energy or through lack of energy?"
"Gautama, it would take initiation through energy, not through lack of energy."
"If it would take initiation through energy, would it take initiation through ignorant energy, through wise energy, or through semi-wise energy?"
"Gautama, not through ignorant energy; it would take initiation through wise energy; not through semi-wise energy."
"Venerable Sir, when deluding karma that was performed is subsided, would a soul depart [from restraint]?"
"Yes, it would depart."
"Venerable Sir, would it depart through energy or through lack of energy?"
"Gautama, it would depart through energy, not through lack of energy."
"If it would depart through energy, would it depart through ignorant energy, through wise energy, or through semi-wise energy?"
"Gautama, not through ignorant energy; not through wise energy; it would depart through semi-wise energy."
"Venerable Sir, does it depart by the soul or not by the soul?"
"Gautama, it departs by the soul, not not-by-the-soul, while experiencing deluding karma."
"Why is that so, Venerable Sir?"
"Gautama, previously this [path] pleased it in this way; now this does not please it in this way—indeed, that is why it is so."

"Is it true, Venerable Sir, that for an inhabitant of hell, or an animal, or a human, or a celestial being, there is no liberation from bad karma that has been performed without having experienced it?"
"Yes, Gautama, for an inhabitant of hell, or an animal, or a human, or a celestial being, there is no liberation from bad karma that has been performed without having experienced it."
"For what reason, Venerable Sir, is it said: 'For an inhabitant of hell, or an animal, or a human, or a celestial being, there is no liberation from bad karma that has been performed without having experienced it'?"
"Gautama, truly two kinds of karma have been taught by me, namely: karma as spatial units and karma as fruition.
Therein, whatever is karma as spatial units, one experiences that necessarily. Therein, whatever is karma as fruition, one experiences some of it, and some of it one does not experience.
This is known by the Arhat, heard by the Arhat, specifically known by the Arhat: 'This soul will experience this karma through voluntary suffering; this soul will experience this karma through induced suffering.'
According to the karma, according to the process, just as it has been seen by the Blessed One, so will it transform. For that reason, Gautama, it is said: 'For an inhabitant of hell, or an animal, or a human, or a celestial being, there is no liberation from bad karma that has been performed without having experienced it.'"

"Venerable Sir, can it be said of this pudgala: 'It existed throughout past, endless, eternal time'?"
"Yes, Gautama, it can be said of this pudgala: 'It existed throughout past, endless, eternal time.'"
"Venerable Sir, can it be said of this pudgala: 'It exists throughout present, eternal time'?"
"Yes, Gautama, it can be said of this pudgala: 'It exists throughout present, eternal time.'"
"Venerable Sir, can it be said of this pudgala: 'It will exist throughout future, endless, eternal time'?"
"Yes, Gautama, it can be said of this pudgala: 'It will exist throughout future, endless, eternal time.'"
"Venerable Sir, can it be said of this aggregate: 'It existed throughout past, endless, eternal time'?"
"Yes, Gautama, it can be said of this aggregate: 'It existed throughout past, endless, eternal time.'"
"Venerable Sir, can it be said of this aggregate: 'It exists throughout present, eternal time'?"
"Yes, Gautama, it can be said of this aggregate: 'It exists throughout present, eternal time.'"
"Venerable Sir, can it be said of this aggregate: 'It will exist throughout future, endless, eternal time'?"
"Yes, Gautama, it can be said of this aggregate: 'It will exist throughout future, endless, eternal time.'"
"Venerable Sir, can it be said of this jīva: 'It existed throughout past, endless, eternal time'?"
"Yes, Gautama, it can be said of this jīva: 'It existed throughout past, endless, eternal time.'"
"Venerable Sir, can it be said of this jīva: 'It exists throughout present, eternal time'?"
"Yes, Gautama, it can be said of this jīva: 'It exists throughout present, eternal time.'"
"Venerable Sir, can it be said of this jīva: 'It will exist throughout future, endless, eternal time'?"
"Yes, Gautama, it can be said of this jīva: 'It will exist throughout future, endless, eternal time.'"

"Venerable Sir, did a non-omniscient human being in the past, infinite, eternal time become perfected, awakened, liberated, fully extinguished, and make an end to all suffering merely through restraint, merely through protection, merely through the practice of celibacy, [or] merely through the mothers of the scriptures?"
"Gautama, this meaning is not valid."
"For what reason, Venerable Sir, is it said that a non-omniscient human being in the past, infinite, eternal time did not become perfected, did not become awakened, did not become liberated, did not become fully extinguished, and did not make an end to all suffering merely through restraint, merely through protection, merely through the practice of celibacy, [or] merely through the mothers of the scriptures?"
"Gautama, whoever brought about an end or attained the final body—who brought about, brings about, or will bring about an end to all suffering—all of them, having become arhats, jinas, and kevalins possessing arisen knowledge and vision, only then become perfected, become awakened, become liberated, become fully extinguished, and have made, make, or will make an end to all suffering.
For that reason, Gautama, it is said that a non-omniscient human being in the past, infinite, eternal time did not become perfected, did not become awakened, did not become liberated, did not become fully extinguished, and did not make an end to all suffering merely through restraint, merely through protection, merely through the practice of celibacy, [or] merely through the mothers of the scriptures."
In the present also it is just the same, with the only difference that one should say 'become perfected.'
In the future also it is just the same, with the only difference that one should say 'will become perfected.'
As for the non-omniscient, so also for one with low clairvoyance, and so also for one with supreme low clairvoyance; three discourses each are to be spoken.
"Venerable Sir, did a kevalin human being in the past, infinite, eternal time become perfected, awakened, liberated, fully extinguished, and make an end to all suffering?"
"Yes, Gautama, a kevalin human being in the past, infinite, eternal time became perfected, awakened, liberated, fully extinguished, and made an end to all suffering."
"Venerable Sir, do kevalin human beings in the present eternal time become perfected, awakened, liberated, fully extinguished, and make an end to all suffering?"
"Yes, Gautama, kevalin human beings in the present eternal time become perfected, awakened, liberated, fully extinguished, and make an end to all suffering."
"Venerable Sir, will kevalin human beings in the future, infinite, eternal time become perfected, awakened, liberated, fully extinguished, and make an end to all suffering?"
"Yes, Gautama, kevalin human beings in the future, infinite, eternal time will become perfected, awakened, liberated, fully extinguished, and will make an end to all suffering."
"Certainly then, Venerable Sir, in the past, infinite, eternal time, or in the present eternal time, or in the future, infinite, eternal time, whoever brought about an end or attained the final body, who brought about, brings about, or will bring about an end to all suffering—do all of them, having become arhats, jinas, and kevalins possessing arisen knowledge and vision, only then become perfected, awakened, liberated, fully extinguished, and have brought about, bring about, or will bring about an end to all suffering?"
"Yes, Gautama, in the past, infinite, eternal time, or in the present eternal time, or in the future, infinite, eternal time, whoever brought about an end or attained the final body, who brought about, brings about, or will bring about an end to all suffering—all of them, possessing arisen knowledge and vision, have brought about, bring about, or will bring about an end; all of them, having become arhats, jinas, and kevalins possessing arisen knowledge and vision, only then become perfected, awakened, liberated, fully extinguished, and have brought about, bring about, or will bring about an end to all suffering."
"Certainly then, Venerable Sir, might it be said of an arhat, a jina, a kevalin possessing arisen knowledge and vision: 'Sufficient [is he]'?"
"Yes, Gautama, it might be said of an arhat, a jina, a kevalin possessing arisen knowledge and vision: 'Sufficient [is he].'"
"So it is, Venerable Sir! So it is, Venerable Sir!"