Viyahapannatti 26.1: Uddeśaka 1

1. Souls, and 2. leśyā, 3. faction, 4. view, 5. ignorance, 6. knowledge, 7. instincts,
8. gender, 9. passion, 10. attentiveness, 11. activity—all eleven topics.

At that time, in that period, in Rājagṛha […] up to [Gautama] spoke thus: “Venerable Sir! Has a soul bound, does it bind, will it bind bad karma? Has it bound, does it bind, will it not bind? Has it bound, does it not bind, will it bind? Has it bound, does it not bind, will it not bind?”
“Gautama! A certain one has bound, binds, and will bind. A certain one has bound, binds, and will not bind. A certain one has bound, does not bind, and will bind. A certain one has bound, does not bind, and will not bind.”
“Venerable Sir! Has a soul possessing leśyā bound, does it bind, will it bind bad karma? Has it bound, does it bind, will it not bind?—[and so forth: the full] question.”
“Gautama! A certain one has bound, binds, and will bind; a certain one… thus the four alternatives [apply].”
“Venerable Sir! Has a soul possessing black leśyā bound bad karma?—[the full] question.”
“Gautama! A certain one has bound, binds, and will bind; a certain one has bound, binds, and will not bind. Thus up to lotus leśyā: everywhere the first and second alternatives [apply]. For one possessing white leśyā, just as for one possessing leśyā, likewise the four alternatives [apply].”
“Venerable Sir! Has a soul devoid of leśyā bound bad karma?—[the full] question.”
“Gautama! It has bound, does not bind, and will not bind.”
“Venerable Sir! A soul belonging to the dark faction, bad karma?—[the full] question.”
“Gautama! A certain one has bound—the first and second alternatives [apply].”
“Venerable Sir! A soul belonging to the bright faction?—[the full] question.”
“Gautama! The four alternatives are to be stated.”

For those of right view, there are four alternatives; for those of wrong view, the first and second; for those of mixed view, exactly so.
For the knowing, there are four alternatives; for those possessing sensory cognition up to those possessing mind-reading cognition, there are four alternatives; for those possessing omniscience, the last alternative, as for those devoid of leśyā.
For the ignorant, the first and second; thus for those with sensory ignorance, scriptural ignorance, and false clairvoyance as well.
For those attentive to the instinct for food up to those attentive to the instinct for possession, the first and second; for those attentive to non-instinct, four.
For those with gender, the first and second; thus also for those with female gender, male gender, and neuter gender; for those without gender, four.
For those with passions, four; for those with the passion of anger, the first and second alternatives; thus also for one with the passion of pride, and for one with the passion of deceit; for one with the passion of greed, four alternatives.
“Venerable Sir! Has a soul devoid of passions bound bad karma?—[the full] question.”
“Gautama! A certain one has bound, does not bind, and will bind; a certain one has bound, does not bind, and will not bind.”
For one with activity, the four alternatives; thus also for one with mental activity, vocal activity, and physical activity; for one without activity, the last [alternative].
For one attentive with determinate cognition, four; for one attentive with indeterminate cognition as well, there are four alternatives.

“Venerable Sir! Has an inhabitant of hell bound, does he bind, will he bind evil karma?”
“Gautama! A certain one has bound; the first and second alternatives [apply].
“Venerable Sir! Does an inhabitant of hell with leśyā [bind] evil karma?” “Just so.” Likewise also one with black leśyā, also one with blue leśyā, also one with grey leśyā. Likewise one belonging to the dark half, one belonging to the bright half, one with right view, one with wrong view, one with mixed view, one with knowledge, one with sensory knowledge, one with scriptural knowledge, one with clairvoyant knowledge, one with ignorance, one with sensory ignorance, one with scriptural ignorance, one with erroneous clairvoyance, one applied to the instinct for food up to one applied to the instinct for possession, one having gender, one having neuter gender, one with passions up to one with greed-passion, one with activity, one with mental activity, one with vocal activity, one with bodily activity, one applied with form, one applied without form—in all these categories the first and second alternatives are to be stated.
Likewise the statement regarding an Asurakumāra is also to be stated, with the exception that tejo-leśyā, female gender, and male gender are added, neuter gender is not spoken of, the remainder is just the same, [and] everywhere the first and second alternatives [apply]. Likewise up to a Stanitakumāra. Likewise also for an earth-bodied soul, also for a water-bodied soul, up to also for a five-sensed animal-born soul: everywhere the first and second alternatives [apply], with the exception that whatever leśyā, view, knowledge, ignorance, gender, and activity each possesses, that is to be stated for each, the remainder being just so. For a human, precisely that which is stated for the category of jīva is to be stated without remainder. For an Interstitial deity, as for an Asurakumāra. For a Stellar deity and a celestial deity, just so, with the exception that their leśyās are to be understood, [and] the remainder is to be stated just so.

“Venerable Sir! Has a jīva bound, does he bind, will he bind knowledge-obscuring karma?” Just as the statement for evil karma [was given], so also should it be stated for knowledge-obscuring [karma], with the exception that in the category of jīva and in the category of human, for one with passions up to one with greed-passion, the first and second alternatives [apply]; the remainder is just the same up to celestial deities. In this manner the entire order of beings is to be stated without remainder for perception-obscuring [karma] as well.
“Venerable Sir! Has a jīva bound feeling-producing karma?”—[the same] question.
“Gautama! A certain one has bound, binds, and will bind; a certain one has bound, binds, and will not bind; a certain one has bound, does not bind, and will not bind. For one with leśyā too, just so: the alternatives devoid of the third. For one with black leśyā up to one with lotus-pink leśyā, the first and second alternatives [apply]. For one with white leśyā, the alternatives devoid of the third [apply]. For one without leśyā, the final alternative [applies]. For one belonging to the dark half, the first and second [apply]. For those belonging to the bright half, those devoid of the third [apply]. Likewise also for one with right view; for one with wrong view and one with mixed view, the first and second [apply]. For one with knowledge, those devoid of the third [apply]. For one with sensory knowledge up to one with mind-reading knowledge, the first and second [apply]. For one with omniscient knowledge, those devoid of the third [apply]. Likewise for one not applied to instincts, one without gender, one without passions. For one applied with form, one applied without form—for these, those devoid of the third [apply]. And for one without activity, the final [alternative applies]. For the rest, the first and second [apply].
“Venerable Sir! Has an inhabitant of hell bound, does he bind feeling-producing karma?” In this manner, from inhabitants of hell up to celestial deities, whatever each possesses, everywhere the first and second [alternatives apply], with the exception that for a human, it is as for a jīva.
“Venerable Sir! Has a jīva bound, does he bind deluding karma?” Just as for evil karma, so also for deluding karma without remainder up to celestial deities.

“Venerable Sir! Did a soul bind, does it bind [lifespan karma]?”—the question.
“Gautama! In some cases it bound; [there is] the fourfold alternative. For one with lesyā up to one with white lesyā, there are four alternatives. For one without lesyā, the last alternative.
For one belonging to the dark half [of souls]”—the question.
“Gautama! In some cases it bound, binds, [and] will bind; in some cases it bound, does not bind, [and] will bind. For one belonging to the bright half [of souls], one with right worldview, [and] one with wrong worldview, there are four alternatives.
For one with mixed right-and-wrong worldview”—the question.
“Gautama! In some cases it bound, does not bind, [and] will bind; in some cases it bound, does not bind, [and] will not bind. For one possessing knowledge up to one possessing clairvoyant knowledge, there are four alternatives.
For one possessing mind-reading knowledge”—the question.
“Gautama! In some cases it bound, binds, [and] will bind; in some cases it bound, does not bind, [and] will bind; in some cases it bound, does not bind, [and] will not bind. In omniscience, [there is] the last alternative. Thus, in this order, for one not engaged with mental awareness, [there are the alternatives] devoid of the second, just as in the case of one possessing mind-reading knowledge. For one without gender-impulse and one without passion, the third and fourth [alternatives apply], just as in mixed worldview. In one without activity, the last [alternative applies]; in the remaining terms, there are four alternatives, up to one engaged without form-awareness.
Venerable Sir! Did an inhabitant of hell [bind] lifespan karma?”—the question.
“Gautama! In some cases [there are] four alternatives; thus everywhere for inhabitants of hell, there are four alternatives, with the exception that for one with black lesyā and one belonging to the dark half, the first and third alternatives [apply]; in mixed worldview, the third and fourth. For an Asurakumāra, it is just the same, with the exception that for one with black lesyā, four alternatives are to be stated; the rest is as for inhabitants of hell. Thus up to the Stanitakumāras. For earth-bodied souls, everywhere four alternatives [apply], with the exception that for one belonging to the dark half, the first and third alternatives [apply].
For one with fiery lesyā”—the question.
“Gautama! It bound, does not bind, [and] will bind; in the rest everywhere, there are four alternatives. Thus for water-bodied souls and plant-bodied souls, entirely. For fire-bodied souls and wind-bodied souls, everywhere the first and third alternatives [apply]. For two-sensed, three-sensed, and four-sensed beings too, everywhere the first and third alternatives [apply], with the exception that in right worldview, knowledge, perceptual knowledge, [and] scriptural knowledge, [there is] the third alternative. For five-sensed animals, for one belonging to the dark half, the first and third alternatives [apply]; in mixed worldview, the third and fourth alternatives [apply]. In right worldview, knowledge, perceptual knowledge, scriptural knowledge, clairvoyant knowledge—in all these five terms, [there are] the alternatives devoid of the second; in the rest, four alternatives. For humans, as for souls, with the exception that in right worldview, general knowledge, perceptual knowledge, scriptural knowledge, [and] clairvoyant knowledge, [there are] the alternatives devoid of the second; the rest is just the same. The Vāṇamantaras, Jyotiṣkas, and Vaimānikas are as the Asurakumāras. Name-, status-, and obstructive-[karma]—these are as knowledge-obscuring [karma].
‘So it is, Venerable Sir! So it is, Venerable Sir!’—so saying, [he] continues to dwell.”