Viyahapannatti 26.1.978-979

“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.