Viyahapannatti 26.1.979

26.1.979

jīve ṇaṃ bhaṃte! nāṇāvaraṇijjaṃ kammaṃ kiṃ baṃdhī baṃdhai baṃdhissai? evaṃ jaheva pāvakammassa vattavvayā taheva nāṇāvaraṇijjassa vi bhāṇiyavvā, navaraṃ–jīvapade manussapade ya sakasāimmi jāva lobhakasāimmi ya paḍhama-bitiyā bhaṃgā, avasesaṃ taṃ ceva jāva vemāṇiyā| evaṃ darisaṇāvaraṇijjeṇaṃ vi daṃḍago bhāṇiyavvo niravaseso
jīve ṇaṃ bhaṃte! veyaṇijjaṃ kammaṃ kiṃ baṃdhī–pucchā|
goyamā! atthegatie baṃdhī baṃdhai baṃdhissai, atthegatie baṃdhī baṃdhai na baṃdhissai, atthegatie baṃdhī na baṃdhai na baṃdhissai| salesse vi evaṃ ceva tatiyavihūṇā bhaṃgā| kaṇhalesse jāva pamhalesse paḍhama-bitiyā bhaṃgā| sukkalesse tatiyavihūṇā bhaṃgā| alesse carimo bhaṃgo| kaṇhapakkhie paḍhama-bitiyā| sukkapakkhiyā tatiyavihūṇā| evaṃ sammadiṭṭhissa vi, micchādiṭṭhissa sammāmicchādiṭṭhissa ya paḍhama-bitiyā| nāṇissa tatiyavihūṇā| ābhinibohiyanāṇī jāva manapajjavanāṇī paḍhama-bitiyā| kevalanāṇī tatiyavihūṇā| evaṃ nosaṇṇovautte, avedae, akasāyī| sāgārovautte anāgārovautte–eesu tatiyavihūṇā| ajogimmi ya carimo| sesesu paḍhama-bitiyā|
neraie ṇaṃ bhaṃte! veyaṇijjaṃ kammaṃ kiṃ baṃdhī baṃdhai? evaṃ neraiyā jāva vemāniya tti| jassa jaṃ atthi savvattha vi paḍhama-bitiyā, navaraṃ–manusse jahā jīve|
jīve ṇaṃ bhaṃte! mohaṇijjaṃ kammaṃ kiṃ baṃdhī baṃdhai? jaheva pāvaṃ kammaṃ taheva mohaṇijjaṃ pi niravasesaṃ jāva vemāṇie

“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.