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Viyahapannatti 1.8: Uddeśaka 8: bāla

Viyāhapannatti 1.8

Language
Ardhamāgadhī Prakrit

Uddeśaka 8: bāla

1.8.85

egaṃtabāle ṇaṃ bhaṃte! manusse kiṃ neraiyāuyaṃ pakareti? tirikkhāuyaṃ pakareti? manussāuyaṃ pakareti? devāuyaṃ pakareti? neraiyāuyaṃ kiccā neraiesu uvavajjati? tiriyāuyaṃ kiccā tiriesu uvavajjati? manussāuyaṃ kiccā manussesu uvavajjati? devāuyaṃ kiccā devalogesu uvavajjati?
goyamā! egaṃtabāle ṇaṃ manusse neraiyāuyaṃ pi pakareti, tiriyāuyaṃ vi pakareti, manussāuyaṃ pi pakareti, devāuyaṃ pi pakareti, neraiyāuyaṃ kiccā neraiesu uvavajjati, tiriyāuyaṃ kiccā tiriesu uvavajjati, manussāuyaṃ kiccā manussesu uvavajjati, devāuyaṃ kiccā devalogesu uvavajjati|

"Venerable Sir! Does an entirely ignorant human bind lifespan of hell-beings? Lifespan of animals? Lifespan of humans? Lifespan of celestial beings? Having bound lifespan of hell-beings, is he reborn among hell-beings? Having bound lifespan of animals, is he reborn among animals? Having bound lifespan of humans, is he reborn among humans? Having bound lifespan of celestial beings, is he reborn in the celestial realms?"
"Gautama! An entirely ignorant human binds lifespan of hell-beings also, binds lifespan of animals also, binds lifespan of humans also, binds lifespan of celestial beings also. Having bound lifespan of hell-beings, he is reborn among hell-beings; having bound lifespan of animals, he is reborn among animals; having bound lifespan of humans, he is reborn among humans; having bound lifespan of celestial beings, he is reborn in the celestial realms."

English (machine translation) (machine translation)

1.8.86

egaṃtapaṃḍie ṇaṃ bhaṃte! manusse kiṃ neraiyāuyaṃ pakareti? tirikkhāuyaṃ pakareti? manussāuyaṃ pakareti? devāuyaṃ pakareti? neraiyāuyaṃ kiccā neraiesu uvavajjati? tiriyāuyaṃ kiccā tiriesu uvavajjati? manussāuyaṃ kiccā manussesu uvavajjati? devāuyaṃ kiccā devaloesu uvavajjati?
goyamā! egaṃtapaṃḍie ṇaṃ manusse āuyaṃ siya pakareti, siya no pakareti, jai pakareti no neraiyāuyaṃ pakareti, no tiriyāuyaṃ pakareti, no manussāuyaṃ pakareti, devāuyaṃ pakareti, no neraiyāuyaṃ kiccā neraiesu uvavajjati, no tiriyāuyaṃ kiccā tiriesu uvavajjati, no manussāuyaṃ kiccā manussesu uvavajjati, devāuyaṃ kiccā devesu uvavajjati|
se keṇaṭṭheṇaṃ jāva devāuyaṃ kiccā devesu uvavajjati?
goyamā! egaṃtapaṃḍiyassa ṇaṃ manussassa kevalameva do gatīo paṇṇāyaṃti, taṃ jahā–aṃtakiriyā ceva, kappovavattiyā ceva| se teṇaṭṭheṇaṃ goyamā! jāva devāuyaṃ kiccā devesu uvavajjati|
bālapaṃḍie ṇaṃ bhaṃte! manusse kiṃ neraiyāuyaṃ pakareti? tirikkhāuyaṃ pakareti? manussāuyaṃ pakareti? devāuyaṃ pakareti? neraiyāuyaṃ kiccā neraiesu uvavajjati? tiriyāuyaṃ kiccā tiriesu uvavajjati? manussāuyaṃ kiccā manussesu uvavajjati? devāuyaṃ kiccā devesu uvavajjati?
goyamā! bālapaṃḍie ṇaṃ manusse no neraiyāuyaṃ pakareti, no tirikkhāuyaṃ pakareti, no manussāuyaṃ pakareti, devāuyaṃ pakareti, no neraiyāuyaṃ kiccā neraiesu uvavajjati, no tiriyāuyaṃ kiccā tiriesu uvavajjati, no manussāuyaṃ kiccā manussesu uvavajjati, devāuyaṃ kiccā devesu uvavajjati|
se keṇaṭṭheṇaṃ jāva devāuyaṃ kiccā devesu uvavajjati?
goyamā! bālapaṃḍie ṇaṃ manusse tahārūvassa samaṇassa vā māhaṇassa vā aṃtie egamavi āriyaṃ dhammiyaṃ suvayaṇaṃ soccā nisamma desaṃ uvaramai, desaṃ no uvaramai, desaṃ paccakkhāi, desaṃ no paccakkhāi|
se teṇaṃ desovarama-desapaccakkhāṇeṇaṃ no neraiyāuyaṃ pakareti jāva devāuyaṃ kiccā devesu uvavajjati| se teṇaṭṭheṇaṃ jāva devāuyaṃ kiccā devesu uvavajjati|

"Venerable Sir! Does an entirely wise human bind lifespan of hell-beings? Lifespan of animals? Lifespan of humans? Lifespan of celestial beings? Having bound lifespan of hell-beings, is he reborn among hell-beings? Having bound lifespan of animals, is he reborn among animals? Having bound lifespan of humans, is he reborn among humans? Having bound lifespan of celestial beings, is he reborn in the celestial realms?"
"Gautama! An entirely wise human sometimes binds lifespan, sometimes does not bind [lifespan]. If he binds, he does not bind lifespan of hell-beings, does not bind lifespan of animals, does not bind lifespan of humans, [but] binds lifespan of celestial beings; he is not reborn among hell-beings having bound lifespan of hell-beings, not reborn among animals having bound lifespan of animals, not reborn among humans having bound lifespan of humans, [but] is reborn among celestial beings having bound lifespan of celestial beings."
"For what reason, [Venerable Sir], up to: having bound lifespan of celestial beings, is he reborn among celestial beings?"
"Gautama! For an entirely wise human, only two destinies are declared, namely: the end of worldly existence, and rebirth in the heavens. For that reason, Gautama, up to: having bound lifespan of celestial beings, he is reborn among celestial beings."
"Venerable Sir! Does a partially wise human bind lifespan of hell-beings? Lifespan of animals? Lifespan of humans? Lifespan of celestial beings? Having bound lifespan of hell-beings, is he reborn among hell-beings? Having bound lifespan of animals, is he reborn among animals? Having bound lifespan of humans, is he reborn among humans? Having bound lifespan of celestial beings, is he reborn among celestial beings?"
"Gautama! A partially wise human does not bind lifespan of hell-beings, does not bind lifespan of animals, does not bind lifespan of humans, [but] binds lifespan of celestial beings; he is not reborn among hell-beings having bound lifespan of hell-beings, not reborn among animals having bound lifespan of animals, not reborn among humans having bound lifespan of humans, [but] is reborn among celestial beings having bound lifespan of celestial beings."
"For what reason, [Venerable Sir], up to: having bound lifespan of celestial beings, is he reborn among celestial beings?"
"Gautama! A partially wise human, having heard and understood even a single noble, righteous, good word in the presence of such a śramaṇa or brāhmaṇa, partially abstains and partially does not abstain, partially renounces and partially does not renounce.
On account of that partial abstention and partial renunciation, he does not bind lifespan of hell-beings, up to: having bound lifespan of celestial beings, he is reborn among celestial beings. For that reason, up to: having bound lifespan of celestial beings, he is reborn among celestial beings."

English (machine translation) (machine translation)

1.8.87

purise ṇaṃ bhaṃte! kacchaṃsi vā dahaṃsi vā udagaṃsi vā daviyaṃsi vā valayaṃsi vā namaṃsi vā gahaṇaṃsi vā gahaṇaviduggaṃsi vā pavvayaṃsi vā pavvayaviduggaṃsi vā vaṇaṃsi vā vaṇaviduggaṃsi vā miyavittīe miyasaṃkappe miyapaṇihāṇe miyavahāe gaṃtā ete miya tti kāuṃ annayarassa miyassa vahāe kūḍapāsaṃ uddāti, tato ṇaṃ bhaṃte! se purise katikirie?
goyamā! siya tikirie, siya caukirie, siya paṃcakirie|
se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–siya tikirie? siya caukirie? siya paṃcakirie?
goyamā! je bhavie uddavaṇayāe–no baṃdhanayāe, no māraṇayāe–tāvaṃ ca ṇaṃ se purise kāiyāe, ahigaraṇiyāe, pāosiyāe –tihiṃ kiriyāhiṃ puṭṭhe|
je bhavie uddavaṇatāe vi, baṃdhanatāe vi–no māraṇatāe–tāvaṃ ca ṇaṃ se purise kāiyāe, ahigaraṇiyāe, pāosiyāe, pāritāvaṇiyāe–cauhiṃ kiriyāhiṃ puṭṭhe|
je bhavie uddavaṇatāe vi, baṃdhanatāe vi, māraṇatāe vi, tāvaṃ ca ṇaṃ se purise kāiyāe, ahigaraṇiyāe, pāosiyāe, pāritāvaṇiyāe, pāṇātivāyakiriyāe– paṃcahiṃ kiriyāhiṃ puṭṭhe| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–siya tikirie, siya caukirie, siya paṃcakirie|

"Venerable Sir! If a man whose livelihood is hunting deer, whose intention is towards deer, whose mind is fixed on deer, having gone for the killing of deer into a marsh, a lake, water, a thicket of grass, a water-encircled spot, a dark recess, an abyss, an impassable abyss, a mountain, an impassable mountain, a forest, or an impassable forest, thinking 'there is a deer', sets a snare-trap for the killing of a certain deer—then, Venerable Sir, with how many activities is that man affected?"
"Gautama! Sometimes he is affected with three activities, sometimes with four activities, sometimes with five activities."
"For what reason, Venerable Sir, is it said: 'Sometimes he is affected with three activities, sometimes with four activities, sometimes with five activities'?"
"Gautama! One who is capable of setting [the trap], but not of binding, nor of killing—to that extent that man is touched by three activities: bodily activity, activity involving implements, and hateful activity.
One who is capable of setting [the trap] and also of binding, but not of killing—to that extent that man is touched by four activities: bodily activity, activity involving implements, hateful activity, and tormenting activity.
One who is capable of setting [the trap], and also of binding, and also of killing—to that extent that man is touched by five activities: bodily activity, activity involving implements, hateful activity, tormenting activity, and the activity of taking life. For that reason, Gautama, it is said: 'Sometimes he is affected with three activities, sometimes with four activities, sometimes with five activities.'"

English (machine translation) (machine translation)

1.8.88

purise ṇaṃ bhaṃte! kacchaṃsi vā jāva vaṇaviduggaṃsi vā taṇāiṃ ūsaviya-ūsaviya aganikāyaṃ nisirai–tāvaṃ ca ṇaṃ bhaṃte! se purise katikirie?
goyamā! siya tikirie, siya caukirie, siya paṃcakirie|
se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–siya tikirie? siya caukirie? siya paṃcakirie?
goyamā! je bhavie ussavaṇayāe–ṇo nisiraṇayāe, no dahaṇayāe–tāvaṃ ca ṇaṃ se purise kāiyāe, ahigaraṇiyāe, pāovasiyāe–tihiṃ kiriyāhiṃ puṭṭhe|
je bhavie ussavaṇayāe vi, nisiraṇayāe vi, no dahaṇayāe– tāvaṃ ca ṇaṃ se purise kāiyāe, ahigaraṇiyāe, pāosiyāe, pāritāvaṇiyāe–cauhiṃ kiriyāhiṃ puṭṭhe|
je bhavie ussavaṇayāe vi, nisiraṇayāe vi, dahaṇayāe vi, tāvaṃ ca ṇaṃ se purise kāiyāe, ahigaraṇiyāe, pāosiyāe, pāritāvaṇiyāe, pāṇātivāyakiriyāe–paṃcahiṃ kiriyāhiṃ puṭṭhe| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–siya tikirie, siya caukirie, siya paṃcakirie|

"Venerable Sir! If a man, having heaped up grasses in a marsh or up to an impassable forest, applies fire—to that extent, Venerable Sir, with how many activities is that man affected?"
"Gautama! Sometimes he is affected with three activities, sometimes with four activities, sometimes with five activities."
"For what reason, Venerable Sir, is it said: 'Sometimes he is affected with three activities, sometimes with four activities, sometimes with five activities'?"
"Gautama! One who is capable of heaping up, but not of applying [fire], nor of burning—to that extent that man is touched by three activities: bodily activity, activity involving implements, and hateful activity.
One who is capable of heaping up and also of applying [fire], but not of burning—to that extent that man is touched by four activities: bodily activity, activity involving implements, hateful activity, and tormenting activity.
One who is capable of heaping up, and also of applying [fire], and also of burning—to that extent that man is touched by five activities: bodily activity, activity involving implements, hateful activity, tormenting activity, and the activity of taking life. For that reason, Gautama, it is said: 'Sometimes he is affected with three activities, sometimes with four activities, sometimes with five activities.'"

English (machine translation) (machine translation)

1.8.89

purise ṇaṃ bhaṃte! kacchaṃsi vā jāva vaṇaviduggaṃsi vā miyavittīe miyasaṃkappe miyapaṇihāṇe miyavahāe gaṃtā ete miya tti kāuṃ annatarassa miyassa vahāe usuṃ nisirati, tato ṇaṃ bhaṃte! se purise katikirie?
goyamā! siya tikirie, siya caukirie, siya paṃcakirie|
se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–siya tikirie, siya caukirie, siya paṃcakirie?
goyamā! je bhavie nisiraṇayāe– no viddhaṃsaṇayāe, no māraṇayāe–tāvaṃ ca ṇaṃ se purise kāiyāe, ahigaraṇiyāe, pāosiyāe–tihiṃ kiriyāhiṃ puṭṭhe|
je bhavie nisiraṇatāe vi, viddhaṃsaṇatāe vi– no māraṇayāe–tāvaṃ ca ṇaṃ se purise kāiyāe, ahigaraṇiyāe, pāosiyāe, pāritāvaṇiyāe–cauhiṃ kiriyāhiṃ puṭṭhe|
je bhavie nisiraṇayāe vi, viddhaṃsaṇayāe vi, māraṇatāe vi–tāvaṃ ca ṇaṃ se purise kāiyāe, ahigaraṇiyāe, pāosiyāe, pāritāvaṇiyāe, pāṇātivāyakiriyāe–paṃcahiṃ kiriyāhiṃ puṭṭhe| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai– siya tikirie, siya caukirie, siya paṃcakirie|

"Venerable Sir! If a man whose livelihood is deer-hunting, whose intention is towards deer, whose mind is set upon deer, goes to kill deer in a swamp, or […] up to an impassable forest, and thinking, 'These are deer,' shoots an arrow to kill a certain deer, then, Venerable Sir, with how many actions is that man affected?"
"Gautama! He may be affected by three actions, he may be affected by four actions, or he may be affected by five actions."
"For what reason, Venerable Sir, is it said: 'He may be affected by three actions, he may be affected by four actions, or he may be affected by five actions'?"
"Gautama! If he is one who discharges [the arrow]—not piercing, not killing—for that long that man is touched by three actions: bodily, instrumental, and malicious.
If he is one who discharges and also pierces—not killing—for that long that man is touched by four actions: bodily, instrumental, malicious, and tormenting.
If he is one who discharges, also pierces, and also kills, for that long that man is touched by five actions: bodily, instrumental, malicious, tormenting, and life-depriving action. For that reason, Gautama, it is said: 'He may be affected by three actions, he may be affected by four actions, or he may be affected by five actions.'"

English (machine translation) (machine translation)

1.8.90

purise ṇaṃ bhaṃte! kacchaṃsi vā jāva vaṇaviduggaṃsi vā? miyavittīe miyasaṃkappe miyapaṇihāṇe miyavahāe gaṃtā ete miya tti kāuṃ annatarassa miyassa vahāe āyata-kaṇṇāyataṃ usuṃ āyāmettā ciṭṭhejjā, annayare purise maggato āgamma sayapāṇiṇā asiṇā sīsaṃ chiṃdejjā, se ya usū tāe ceva puvvāyāmaṇayāe taṃ miyaṃ ciṃdhejjā, se ṇaṃ bhaṃte! purise kiṃ miyavereṇaṃ puṭṭhe? purisavereṇaṃ puṭṭhe?
goyamā! je miyaṃ mārei, se miyavereṇaṃ puṭṭhe| je purisaṃ mārei, se purisavereṇaṃ puṭṭhe|
se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–je miyaṃ mārei, se miyavereṇaṃ puṭṭhe? je purisaṃ mārei, se purisavereṇaṃ puṭṭhe?
se nūnaṃ goyamā! kajjamāṇe kaḍe, saṃdhijjamāṇe saṃdhite, nivvattijjamāṇe nivvattite, nisirijjamāṇe nisiṭṭhe tti vattavvaṃ siyā?
haṃtā bhagavaṃ! kajjamāṇe kaḍe, saṃdhijjamāṇe sadhite, nivvattijjamāṇe nivvattite, nisirijjamāṇe nisiṭṭhe tti vattavvaṃ siyā|
se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–je miyaṃ mārei, se miyavereṇaṃ puṭṭhe| je purisaṃ mārei, se purisavereṇaṃ puṭṭhe|
aṃto chaṇhaṃ māsāṇaṃ marai–kāiyāe, ahigaraṇiyāe, pāosiyāe, pāritāvaṇiyāe, pāṇātivāya-kiriyāe–paṃcahiṃ kiriyāhiṃ puṭṭhe| bāhiṃ chaṇhaṃ māsāṇaṃ marai– kāiyāe ahigaraṇiyāe, pāosiyāe pāritāvaṇiyāe– cauhiṃ kiriyāhiṃ puṭṭhe|

"Venerable Sir! If a man, in a swamp, or […] up to an impassable forest, whose livelihood is deer-hunting, whose intention is towards deer, whose mind is set upon deer, goes to kill deer, and thinking, 'These are deer,' should stand having drawn the arrow up to his ear to kill a certain deer; and another man, approaching from behind, should cut off his head with a sword by his own hand; and that arrow, due to that very prior stretching, should pierce that deer—then, Venerable Sir, is that man touched by hostility towards the deer or touched by hostility towards the man?"
"Gautama! The one who kills the deer is touched by hostility towards the deer; the one who kills the man is touched by hostility towards the man."
"For what reason, Venerable Sir, is it said: 'The one who kills the deer is touched by hostility towards the deer; the one who kills the man is touched by hostility towards the man'?"
"Is it not so, Gautama, that it should be said: 'What is being done is done; what is being fitted [to the bowstring] is fitted; what is being accomplished is accomplished; what is being discharged is discharged'?"
"Yes, Lord! It should be said: 'What is being done is done; what is being fitted is fitted; what is being accomplished is accomplished; what is being discharged is discharged.'"
"For that reason, Gautama, it is said: 'The one who kills the deer is touched by hostility towards the deer; the one who kills the man is touched by hostility towards the man.'
If [the injured one] dies within six months, [the killer] is touched by five actions: bodily, instrumental, malicious, tormenting, and life-depriving action. If he dies beyond six months, [the assailant] is touched by four actions: bodily, instrumental, malicious, and tormenting."

English (machine translation) (machine translation)

1.8.91

purise ṇaṃ bhaṃte! purisaṃ sattīe samabhisaṃdhejjā, sayapāṇiṇā vā se asiṇā sīsaṃ chiṃdejjā, tato ṇaṃ bhaṃte! se purise katikirie?
goyamā! jāvaṃ ca ṇaṃ se purise taṃ purisaṃ sattīe samabhidhaṃseti, sayapāṇiṇā vā se asiṇā sīsaṃ chiṃdati–tāva ca ṇaṃ se purise kāiyāe, ahigaraṇiyāe, pāosiyāe, pāritāvaṇiyāe, pāṇātivāta-kiriyāe–paṃcahiṃ kiriyāhiṃ puṭṭhe|
āsannavadhaeṇa ya anavakaṃkhaṇavattīe ṇaṃ purisavereṇaṃ puṭṭhe|

"Venerable Sir! If a man should strike another man with a spear, or cut off his head with a sword by his own hand, then, Venerable Sir, with how many actions is that man affected?"
"Gautama! As long as that man strikes that man with a spear, or cuts off his head with a sword by his own hand, for that long that man is touched by five actions: bodily, instrumental, malicious, tormenting, and life-depriving action.
And by being an immediate killer and by having a callous attitude, he is touched by hostility towards the man."

English (machine translation) (machine translation)

1.8.92

do bhaṃte! purisā sarisayā sarittayā sarivvayā sarisabhaṃḍamattovagaraṇā annamanneṇaṃ saddhiṃ saṃgāmaṃ saṃgāmeṃti tattha ṇaṃ ege purise parāiṇati, ege purise parāyijjati| se kahameyaṃ bhaṃte! evaṃ?
goyamā! savīrie parāyiṇati, avīrie parāyijjati|
se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–savīrie parāyiṇati? avīrie parāyijjati?
goyamā! jassa ṇaṃ vīriyavajjhāiṃ kammāiṃ no baddhāiṃ no puṭṭhāiṃ no nihattāiṃ no kaḍāiṃ no paṭṭhaviyāiṃ no abhiniviṭṭhāiṃ no abhisamannāgayāiṃ no udiṇṇāiṃ–uvasaṃtāiṃ bhavaṃti se ṇaṃ parāyiṇati|
jassa ṇaṃ vīriyavajjhāiṃ kammāiṃ baddhāiṃ puṭṭhāiṃ nihattāiṃ kaḍāiṃ paṭṭhaviyāiṃ abhiniviṭṭhāiṃ abhi-samannāgayāiṃ udiṇṇāiṃ no uvasaṃtāiṃ bhavaṃti se ṇaṃ purise parāyijjaṃti, se teṇaṭṭheṇaṃ| goyamā! evaṃ vuccati– savīrie parāyiṇati, avīrie parāyijjati|

"Venerable Sir! If two men of equal strength, equal complexion, equal age, and possessing identical equipment and implements fight a battle with each other, therein one man conquers and one man is defeated. How is this so, Venerable Sir?"
"Gautama! The one with energy conquers, and the one without energy is defeated."
"For what reason, Venerable Sir, is it said: 'The one with energy conquers, and the one without energy is defeated'?"
"Gautama! He for whom karmas that obstruct energy are not bound, not touched, not rendered invariable, not done, not established, not intensely settled, not fully acquired, not risen, but are subsided—he conquers.
He for whom karmas that obstruct energy are bound, touched, rendered invariable, done, established, intensely settled, fully acquired, and risen, and are not subsided—that man is defeated. For that reason, Gautama, it is said: 'The one with energy conquers, and the one without energy is defeated.'"

English (machine translation) (machine translation)

1.8.93

jīvā ṇaṃ bhaṃte! kiṃ savīriyā? avīriyā?
goyamā! savīriyā vi, avīriyā vi|
se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–jīvā savīriyā vi? avīriyā vi?
goyamā! jīvā duvihā pannattā, taṃ jahā–saṃsārasamāvannagā ya, asaṃsārasamāvannagā ya|
tattha ṇaṃ je te asaṃsārasamāvannagā te ṇaṃ siddhā| siddhā ṇaṃ avīriyā| tattha ṇaṃ je te saṃsāra-samāvannagā te duvihā pannattā, taṃ jahā–selesipaḍivannagā ya, aselesipaḍivannagā ya|
tattha ṇaṃ je te selesipaḍivannagā te ṇaṃ laddhivīrieṇaṃ savīriyā, karaṇavīrieṇaṃ avīriyā|
tattha ṇaṃ je te aselesipaḍivannagā te ṇaṃ laddhivīrieṇaṃ savīriyā, karaṇavīrieṇaṃ savīriyā vi, avīriyā vi|
se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–jīvā duvihā pannattā, taṃ jahā–savīriyā vi, avīriyā vi|
neraiyā ṇaṃ bhaṃte! kiṃ savīriyā? avīriyā?
goyamā! neraiyā laddhivīrieṇaṃ savīriyā, karaṇavīrieṇaṃ savīriyā ya, avīriyā ya|
se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai– neraiyā laddhivīrieṇaṃ savīriyā? karaṇavīrieṇaṃ savīriyā ya? avīriyā ya?
goyamā! jesi ṇaṃ neraiyāṇaṃ atthi uṭṭhāṇe kamme bale vīrie purisakkāraparakkame, te ṇaṃ neraiyā laddhivīrieṇa vi savīriyā, kara-ṇavīrieṇa vi savīriyā|
jesi ṇaṃ neraiyāṇaṃ natthi uṭṭhāṇe kamme bale vīrie purisakkāraparakkame, te ṇaṃ neraiyā laddhi-vīrieṇaṃ savīriyā, karaṇavīrieṇaṃ avīriyā| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–neraiyā laddhivīrieṇaṃ savīriyā| karaṇavīrieṇaṃ savīriyā ya, avīriyā ya|
jahā neraiyā evaṃ jāva paṃciṃdiyatirikkhajoṇiyā|
manussā ṇaṃ bhaṃte! kiṃ savīriyā? avīriyā?
goyamā! savīriyā vi, avīriyā vi|
se keṇaṭṭheṇaṃ bhaṃte! evaṃ vuccai–manussā savīriyā vi? avīriyā vi?
goyamā! manussā duvihā pannattā, taṃ jahā–selesipaḍivannagā ya, aselesipaḍivannagā ya|
tattha ṇaṃ je te selesipaḍivannagā te ṇaṃ laddhivīrieṇaṃ savīriyā, karaṇavīrieṇaṃ avīriyā| tattha ṇaṃ je te aselesipaḍivannagā te ṇaṃ laddhivīrieṇaṃ savīriyā, karaṇavīrieṇaṃ savīriyā vi, avīriyā vi| se teṇaṭṭheṇaṃ goyamā! evaṃ vuccai–manussā savīriyā vi, avīriyā vi|
vāṇamaṃtara-jotisa-vemāṇiyā jahā neraiyā|
sevaṃ bhaṃte! sevaṃ bhaṃte! tti jāva viharai|

“Venerable Sir, are jīvas with energy or without energy?”
“Gautama, they are both with energy and without energy.”
“For what reason, Venerable Sir, is it said: ‘Are jīvas both with energy and without energy’?”
“Gautama, jīvas are declared to be of two kinds, namely: those involved in worldly existence and those not involved in worldly existence.
Among them, those that are not involved in worldly existence are the liberated souls. Liberated souls are without energy. Among them, those that are involved in worldly existence are declared to be of two kinds, namely: those who have attained the state of śaileśī and those who have not attained the state of śaileśī.
Among them, those who have attained the state of śaileśī are with energy by virtue of potential energy, but without energy by virtue of kinetic energy.
Among them, those who have not attained the state of śaileśī are with energy by virtue of potential energy, and both with energy and without energy by virtue of kinetic energy.
For that reason, Gautama, it is said: ‘Jīvas are declared to be of two kinds, namely: both with energy and without energy.’
“Venerable Sir, are inhabitants of hell with energy or without energy?”
“Gautama, inhabitants of hell are with energy by virtue of potential energy, and both with energy and without energy by virtue of kinetic energy.”
“For what reason, Venerable Sir, is it said: ‘Are inhabitants of hell with energy by virtue of potential energy, and both with energy and without energy by virtue of kinetic energy’?”
“Gautama, those inhabitants of hell who possess exertion, action, strength, energy, and manly prowess, those inhabitants of hell are with energy both by virtue of potential energy and by virtue of kinetic energy.
Those inhabitants of hell who do not possess exertion, action, strength, energy, and manly prowess, those inhabitants of hell are with energy by virtue of potential energy, but without energy by virtue of kinetic energy. For that reason, Gautama, it is said: ‘Inhabitants of hell are with energy by virtue of potential energy, and both with energy and without energy by virtue of kinetic energy.’
As for the inhabitants of hell, so up to the five-sensed animals.
“Venerable Sir, are human beings with energy or without energy?”
“Gautama, they are both with energy and without energy.”
“For what reason, Venerable Sir, is it said: ‘Are human beings both with energy and without energy’?”
“Gautama, human beings are declared to be of two kinds, namely: those who have attained the state of śaileśī and those who have not attained the state of śaileśī.
Among them, those who have attained the state of śaileśī are with energy by virtue of potential energy, but without energy by virtue of kinetic energy. Among them, those who have not attained the state of śaileśī are with energy by virtue of potential energy, and both with energy and without energy by virtue of kinetic energy. For that reason, Gautama, it is said: ‘Human beings are both with energy and without energy.’
Vāṇamantaras, Jyotiṣkas, and Vaimānikas are as the inhabitants of hell.”
“Truly so, Venerable Sir! Truly so, Venerable Sir!” So saying, […] he continues to dwell.

English (machine translation) (machine translation)

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