Viyahapannatti 26.1.980

26.1.980

jīve ṇaṃ bhaṃte! āuyaṃ kammaṃ kiṃ baṃdhī baṃdhai–pucchā|
goyamā! atthegatie baṃdhī caubhaṃgo| salesse jāva sukkalesse cattāri bhaṃgā| alesse carimo bhaṃgo|
kaṇhapakkhie ṇaṃ–pucchā|
goyamā! atthegatie baṃdhī baṃdhai baṃdhissai, atthegatie baṃdhī na baṃdhai baṃdhissai| sukkapakkhie sammadiṭṭhī micchādiṭṭhī cattāri bhaṃgā|
sammāmicchādiṭṭhī–pucchā|
goyamā! atthegatie baṃdhī na baṃdhai baṃdhissai, atthegatie baṃdhī na baṃdhai na baṃdhissai| nāṇī jāva ohināṇī cattāri bhaṃgā|
manapajjavanāṇī–pucchā|
goyamā! atthegatie baṃdhī baṃdhai baṃdhissai, atthegatie baṃdhī na baṃdhai baṃdhissai, atthegatie baṃdhī na baṃdhai na baṃdhissai| kevalanāṇe carimo bhaṃgo| evaṃ eeṇaṃ kameṇaṃ nosaṇṇovautte bitiyavihūṇā jaheva manapajjavanāṇe| avedae akasāī ya tatiya-cautthā jaheva sammāmicchatte| ajogimmi carimo, sesesu padesu cattāri bhaṃgā jāva anāgārovautte|
neraie ṇaṃ bhaṃte! āuyaṃ kammaṃ kiṃ baṃdhī–pucchā|
goyamā! atthegatie cattāri bhaṃgā, evaṃ savvattha vi neraiyāṇaṃ cattāri bhaṃgā, navaraṃ–kaṇhalesse kaṇhapakkhie ya paḍhama-tatiyā bhaṃgā; sammāmicchatte tatiya-cautthā| asurakumāre evaṃ ceva, navaraṃ–kaṇhalesse vi cattāri bhaṃgā bhāṇiyavvā, sesaṃ jahā neraiyāṇaṃ| evaṃ jāva thaṇiyakumārāṇaṃ| puḍhavikkāiyāṇaṃ savvattha vi cattāri bhaṃgā, navaraṃ–kaṇhapakkhie paḍhama-tatiyā bhaṃgā|
teulesse–pucchā|
goyamā! baṃdhī na baṃdhai baṃdhissai, sesesu savvattha cattāri bhaṃgā| evaṃ āukkāiya-vaṇassaikāiyāṇa vi niravasesaṃ| teukāiya-vāukkāiyāṇaṃ savvattha vi paḍhama-tatiyā bhaṃgā| beiṃdiya-teiṃdiya-cauriṃdiyāṇaṃ pi savvattha vi paḍhama-tatiyā bhaṃgā, navaraṃ–sammatte, nāṇe, ābhinibohiyanāṇe suyanāṇe tatio bhaṃgo| paṃciṃdiyatirikkhajoṇiyāṇaṃ kaṇhapakkhie paḍhama-tatiyā bhaṃgā, sammāmicchatte tatiyacauttho bhaṃgo| sammatte, nāṇe, ābhinibohiyanāṇe, suyanāṇe, ohināṇe–eesu paṃcasu vi padesu bitiyavihūṇā bhaṃgā, sesesu cattāri bhaṃgā| manussāṇaṃ jahā jīvāṇaṃ, navaraṃ–sammatte, ohie nāṇe, ābhinibohiyanāṇe, suyanāṇe, ohināṇe–eesu bitiyavi-hūṇā bhaṃgā, sesaṃ taṃ ceva| vāṇamaṃtara-joisiya-vemāṇiyā jahā asurakumārā| nāmaṃ goyaṃ aṃtarāyaṃ ca eyāṇi jahā nāṇāvaraṇijjaṃ|
sevaṃ bhaṃte! sevaṃ bhaṃte! tti jāva viharai|

“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.”