Viyahapannatti 17.4.706

17.4.706

teṇaṃ kāleṇaṃ teṇaṃ samaeṇaṃ rāyagihe nagare jāva evaṃ vayāsī–atthi ṇaṃ bhaṃte! jīvāṇaṃ pāṇāivāeṇaṃ kiriyā kajjai?
haṃtā atthi|
sā bhaṃte! kiṃ puṭṭhā kajjai? apuṭṭhā kajjai?
goyamā! puṭṭhā kajjai, no apuṭṭhā kajjai jāva nivvāghāeṇaṃ chaddisiṃ, vāghāyaṃ paḍucca siya tidisiṃ, siya caudisiṃ, siya paṃcadisiṃ|
sā bhaṃte! kiṃ kaḍā kajjai? akaḍā kajjai?
goyamā! kaḍa kajjai, no akaḍā kajjai|
sā bhaṃte! kiṃ attakaḍā kajjai? parakaḍā kajjai? tadubhayakaḍā kajjai?
goyamā! attakaḍā kajjai, no parakaḍā kajjai, no tadubhayakaḍā kajjai|
sā bhaṃte! kiṃ ānupuvviṃ kaḍā kajjai? anānupuvviṃ kaḍā kajjai?
goyamā! ānupuvviṃ kaḍā kajjai, no anānupuvviṃ kaḍā kajjai| jā ya kaḍā kajjai, jā ya kajjissai, savvā sā ānupuvviṃ kaḍā, no anānupuvviṃ kaḍā ti vattavvaṃ siyā| evaṃ jāva vemāṇiyāṇaṃ, navaraṃ–jīvāṇaṃ egiṃdiyāṇa ya nivvāghāeṇaṃ chaddisiṃ, vāghāyaṃ paḍucca siya tidisiṃ, siya caudisiṃ, siya paṃcadisiṃ| sesāṇaṃ niyamaṃ chaddisiṃ|
attha ṇaṃ bhaṃte! jīvāṇaṃ musāvāeṇaṃ kiriyā kajjai?
haṃtā atthi|
sā bhaṃte! kiṃ puṭṭhā kajjai? apuṭṭhā kajjai?
jahā pāṇāivāeṇaṃ daṃḍao evaṃ musāvāeṇa vi| evaṃ adinnādāṇeṇa vi, mehuṇeṇa vi, pariggaheṇa vi| evaṃ ete paṃca daṃḍagā|
jaṃ samayaṃ ṇaṃ bhaṃte! jīvāṇaṃ pāṇāivāeṇaṃ kiriyā kajjai sā bhaṃte! kiṃ puṭṭhā kajjai? apuṭṭhā kajjai? evaṃ taheva jāva vattavvaṃ siyā jāva vemāṇiyāṇaṃ| evaṃ jāva pariggaheṇaṃ| evaṃ ete vi paṃca daṃḍagā|
jaṃ desaṃ ṇaṃ bhaṃte! jīvāṇaṃ pāṇāivāeṇaṃ kiriyā kajjai? evaṃ ceva jāva pariggaheṇaṃ| ete vi paṃca daṃḍagā|
jaṃ paesaṃ ṇaṃ bhaṃte! jīvāṇaṃ pāṇātivāeṇaṃ kiriyā kajjai sā bhaṃte! kiṃ puṭṭhā kajjai? evaṃ taheva daṃḍao| evaṃ jāva pariggaheṇaṃ| evaṃ ete vīsaṃ daṃḍagā|

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.