Viyahapannatti 26.2.983-990

“Venerable Sir! Did an immediately-entered inhabitant of hell bind evil karma?”—the question.
“Gautama! In some cases, thus just as the uddeśaka containing the nine series of groups was stated regarding the immediately-born, so too it is to be stated without omission or addition regarding the immediately-entered, beginning with inhabitants of hell up to the Vaimānikas.
‘So it is, Venerable Sir! So it is, Venerable Sir!’”

“Venerable Sir! Did a successively-entered inhabitant of hell bind evil karma?” Just as the uddeśaka regarding the successively-born was stated, that very same [uddeśaka] is to be stated entirely.
‘So it is, Venerable Sir! So it is, Venerable Sir!’”

“Venerable Sir! Did an immediately-nourished inhabitant of hell bind evil karma?”—the question. Thus, just as the uddeśaka regarding the immediately-born [was stated], so entirely.
‘So it is, Venerable Sir! So it is, Venerable Sir!’”

"Venerable Sir, did a non-immediately nourishing inhabitant of hell bind evil karma?"—the query.
"Gautama, just as the uddeśaka regarding the non-immediately born ones, precisely so must it be stated in its entirety."
"That is so, Venerable Sir! That is so, Venerable Sir!"

"Venerable Sir, did an immediately developed inhabitant of hell bind evil karma?"—the query.
"Gautama, just as the uddeśaka regarding the immediately born ones, precisely so in its entirety."
"That is so, Venerable Sir! That is so, Venerable Sir!"

"Venerable Sir, did a non-immediately developed inhabitant of hell bind evil karma?"—the query.
"Gautama, just as the uddeśaka regarding the non-immediately born ones, precisely so must it be stated in its entirety."
"That is so, Venerable Sir! That is so, Venerable Sir!"—and so on, until he wanders [on].

"Venerable Sir, did a final inhabitant of hell bind evil karma?"—the query.
"Gautama, just as the uddeśaka regarding the non-immediately born ones, precisely so with respect to the final ones in its entirety."
"That is so, Venerable Sir! That is so, Venerable Sir!"—and so on, until he wanders [on].

"Venerable Sir, did a non-final inhabitant of hell bind evil karma?"—the query.
"Gautama, some [did]. In this manner, just as in the first uddeśaka, the first and second alternatives are to be stated everywhere up to five-sensed animals.
"Venerable Sir, did a non-final human bind evil karma?"—the query.
"Gautama, some bound, binds, [and] will bind; some bound, binds, [and] will not bind; some bound, does not bind, [and] will bind."
"Venerable Sir, did an embodied non-final human with lesyā bind evil karma?" Just so, the three alternatives, excluding the final alternative, are to be stated, just as in the first uddeśaka; with the exception that in those twenty categories where there are four alternatives, here the first three alternatives are to be stated, excluding the final alternative. Those without lesyā, those with kevala-knowledge, and those devoid of activities—these three are not questioned at all; the rest is just so. The Vāṇavyantaras, Jyotiṣkas, and Vaimānikas are as the inhabitants of hell.
"Venerable Sir, did a non-final inhabitant of hell bind knowledge-obscuring karma?"—the query.
"Gautama, just as evil [karma], with the exception that among humans with passions and with the passion of greed, the first and second alternatives [apply], the remaining eighteen [categories] are devoid of the final alternative, the rest is just so up to the Vaimānikas. Perception-obscuring [karma] is also precisely so, in its entirety. For feeling-producing [karma], everywhere the first and second alternatives [apply] up to the Vaimānikas, with the exception that among humans, those without lesyā, the kevalins, and those devoid of activities do not exist.
"Venerable Sir, did a non-final inhabitant of hell bind deluding karma?"—the query.
"Gautama, just as evil [karma], precisely so in its entirety up to the Vaimānikas.
"Venerable Sir, did a non-final inhabitant of hell bind lifespan karma?"—the query.
"Gautama, the first and second alternatives [apply]. So in all categories as well. For the inhabitants of hell, the first and third alternatives [apply], with the exception that in right-and-wrong belief, the third alternative [applies]. Thus up to the Stanitakumāras. For earth-bodied, water-bodied, and plant-bodied souls, in fiery lesyā the third alternative [applies]; in the remaining categories everywhere the first and third alternatives [apply]. For fire-bodied and wind-bodied souls, everywhere the first and third alternatives [apply]. For two-sensed, three-sensed, and four-sensed souls, it is precisely so, with the exception that in these four states—right belief, clairvoyance, sensory cognition, and scriptural cognition—the third alternative [applies].
For five-sensed animals, in right-and-wrong belief the third alternative [applies]; in the remaining categories everywhere the first and third alternatives [apply]. For humans, in right-and-wrong belief, in the non-experiencing of gender, and in passionlessness, the third alternative [applies]; those without lesyā, those with kevala-knowledge, and those devoid of activities are not questioned; in the remaining categories everywhere the first and third alternatives [apply]. The Vāṇavyantaras, Jyotiṣkas, and Vaimānikas are like the inhabitants of hell. Name, status, and obstructive karma are entirely just as knowledge-obscuring [karma]."
"That is so, Venerable Sir! That is so, Venerable Sir!"—and so on, until he wanders [on].