Viyahapannatti 26.2.981

26.2.981

anaṃtarovavannae ṇaṃ bhaṃte! neraie pāvaṃ kammaṃ kiṃ baṃdhī–pucchā taheva|
goyamā! atthegatie baṃdhī, paḍhama-bitiyā bhaṃgā|
salesse ṇaṃ bhaṃte! anaṃtarovavannae neraie pāvaṃ kammaṃ kiṃ baṃdhī–pucchā|
goyamā! paḍhama-bitiyā bhaṃgā| evaṃ khalu savvattha paḍhama-bitiyā bhaṃgā, navaraṃ–sammāmicchattaṃ maṇajogo vaijogo ya na pucchi-jjai| evaṃ jāva thaṇiyakumārāṇaṃ|
beiṃdiya-teiṃdiya-cauriṃdiyāṇaṃ vaijogo na bhaṇṇai| paṃciṃdiyatirikkhajoṇiyāṇaṃ pi sammāmicchattaṃ ohināṇaṃ, vibhaṃganāṇaṃ, maṇajogo, vaijogo– eyāṇi paṃca na bhaṇṇaṃti| manussāṇa alessa-sammāmicchatta-manapajjavanāṇa-kevalanāṇa vibhaṃganāṇa-nosaṇṇovautta-avedaga-akasāya-maṇajoga-vaijoga-ajogi–eyāṇi ekkārasa padāṇi na bhaṇṇaṃti|
vāṇamaṃtara-joisiya-vemāṇiyāṇaṃ jahā neraiyāṇaṃ taheva te tinni na bhaṇṇaṃti| savvesiṃ jāṇi sesāṇi ṭhāṇāṇi savvattha paḍhama-bitiyā bhaṃgā| egiṃdiyāṇaṃ savvattha paḍhama-bitiyā bhaṃgā| jahā pāve evaṃ nāṇāvaraṇijjeṇa vi daṃḍao, evaṃ āuyavajjesu jāva aṃtarāie daṃḍao|
anaṃtarovavannae ṇaṃ bhaṃte! neraie āuyaṃ kammaṃ kiṃ baṃdhī–pucchā|
goyamā! baṃdhī na baṃdhai baṃdhissai|
salesse ṇaṃ bhaṃte! anaṃtarovavannae neraie āuyaṃ kammaṃ kiṃ baṃdhī? evaṃ ceva tatio bhaṃgo| evaṃ jāva anāgārovautte| savvattha vi tatio bhaṃgo| evaṃ manussavajjaṃ jāva vemāṇiyāṇaṃ| manussāṇaṃ savvattha tatiya-cautthā bhaṃgā, navaraṃ–kaṇhapakkhi-esu tatio bhaṃgo| savvesiṃ nāṇattāiṃ tāiṃ ceva|
sevaṃ bhaṃte! sevaṃ bhaṃte! tti|

“Venerable Sir! Did an immediately-born inhabitant of hell bind evil karma?”—the question is just the same.
“Gautama! In some cases it bound; [there are] the first and second alternatives.
Venerable Sir! Did an immediately-born inhabitant of hell with lesyā bind evil karma?”—the question.
“Gautama! The first and second alternatives. Thus indeed everywhere the first and second alternatives [apply], with the exception that mixed worldview, mental activity, and vocal activity are not to be asked. Thus up to the Stanitakumāras.
For two-sensed, three-sensed, and four-sensed beings, vocal activity is not stated. For five-sensed animals too, mixed worldview, clairvoyant knowledge, faulty knowledge, mental activity, [and] vocal activity—these five are not stated. For humans, absence of lesyā, mixed worldview, mind-reading knowledge, omniscience, faulty knowledge, not being engaged with mental awareness, absence of gender-impulse, absence of passion, mental activity, vocal activity, [and] absence of activity—these eleven terms are not stated.
For Vāṇamantaras, Jyotiṣkas, and Vaimānikas, as for the inhabitants of hell, likewise those three are not stated. For all of them, in whichever remaining states [there are], everywhere the first and second alternatives [apply]. For one-sensed beings, everywhere the first and second alternatives [apply]. As for evil karma, so the series of groups is to be stated for knowledge-obscuring karma; thus, excluding lifespan karma, up to obstructive karma, the series of groups [is to be stated].
Venerable Sir! Did an immediately-born inhabitant of hell bind lifespan karma?”—the question.
“Gautama! It bound, does not bind, [and] will bind.
Venerable Sir! Did an immediately-born inhabitant of hell with lesyā bind lifespan karma?” “Just so, the third alternative. Thus up to one engaged without form-awareness; everywhere the third alternative [applies]. Thus, excluding humans, up to the Vaimānikas. For humans, everywhere the third and fourth alternatives [apply], with the exception that in those belonging to the dark half, the third alternative [applies]. The distinctions of all are just those.
‘So it is, Venerable Sir! So it is, Venerable Sir!’”