Viyahapannatti 17.4: Uddeśaka 4: kriyā

At that time, in that period, in the city of Rājagṛha, up to [Gautama] spoke thus:
"Venerable Sir, is an action committed by jīvas through the taking of life?"
"Yes, it is."
"Venerable Sir! Is it committed having touched [the soul], or without having touched?"
"Gautama! It is committed having touched, not without having touched, up to in the absence of obstruction, in the six directions; in the case of obstruction, sometimes in three directions, sometimes in four directions, sometimes in five directions."
"Venerable Sir! Is it committed having been done, or having not been done?"
"Gautama! It is committed having been done, not having not been done."
"Venerable Sir! Is it committed done by oneself, done by another, or done by both?"
"Gautama! It is committed done by oneself, not done by another, nor done by both."
"Venerable Sir! Is it committed in successive order, or not in successive order?"
"Gautama! It is committed in successive order, not without successive order. And that which has been committed, and that which will be committed, all that should be said to have been done in successive order, not without successive order. In this way up to the Vaimānikas, with the difference: for jīvas and one-sensed beings, in the absence of obstruction, in six directions; in the case of obstruction, sometimes in three directions, sometimes in four directions, sometimes in five directions. For the rest, necessarily in six directions."
"Venerable Sir, is an action committed by jīvas through false speech?"
"Yes, it is."
"Venerable Sir! Is it committed having touched, or without having touched?"
As the group of questions for the taking of life, so also for false speech. So also for taking what is not given, for unchastity, and for possessiveness. Thus there are these five groups of questions.
"Venerable Sir, at what time an action is committed by jīvas through the taking of life, is it committed having touched, or without having touched?" In this very manner, up to it should be said up to the Vaimānikas. In this way up to possessiveness. Thus these are also five groups of questions.
"Venerable Sir, in what part an action is committed by jīvas through the taking of life?" In the very same way up to possessiveness. These are also five groups of questions.
"Venerable Sir, in what space-point an action is committed by jīvas through the taking of life, is it committed having touched?" In the very same way, the group of questions; in this way up to possessiveness. Thus these are twenty groups of questions.

"Venerable Sir! Is the suffering of beings self-caused, caused by others, or caused by both?"
"Gautama! Suffering is self-caused; it is not caused by others, nor is it caused by both. Thus up to the celestial beings (vaimānikas).
"Venerable Sir! Do beings experience self-caused suffering, suffering caused by others, or suffering caused by both?"
"Gautama! They experience self-caused suffering; they do not experience suffering caused by others, nor do they experience suffering caused by both. Thus up to the celestial beings.
"Venerable Sir! Is the sensation of beings self-caused, caused by others, or caused by both?"
"Gautama! Sensation is self-caused; it is not caused by others, nor is it caused by both. Thus up to the celestial beings.
"Venerable Sir! Do beings experience self-caused sensation, sensation caused by others, or sensation caused by both?"
"Gautama! Beings experience self-caused sensation; they do not experience sensation caused by others, nor do they experience sensation caused by both. Thus up to the celestial beings."
"That is so, Venerable Sir! That is so, Venerable Sir!"