Viyahapannatti 3.3: Uddeśaka 3: kriyā

At that time, in that period, there was a city named Rājagṛha, up to the assembly departed.
At that time, in that period, the Śramaṇa, the Lord Mahāvīra’s disciple, the homeless ascetic named Maṇḍitaputra, naturally noble, up to while attending upon him, spoke thus: “How many actions, Venerable Sir, have been expounded?”
“Maṇḍitaputra, five actions have been expounded, namely: bodily action, instrumental action, hostile action, tormenting action, and life-depriving action.”
“Of how many kinds, Venerable Sir, is bodily action expounded to be?”
“Maṇḍitaputra, it is expounded to be of two kinds, namely: action of an unrestrained body and action of a misdirected body.”
“Of how many kinds, Venerable Sir, is instrumental action expounded to be?”
“Maṇḍitaputra, it is expounded to be of two kinds, namely: action through combination of instruments and action through manufacture of instruments.”
“Of how many kinds, Venerable Sir, is hostile action expounded to be?”
“Maṇḍitaputra, it is expounded to be of two kinds, namely: hostility toward living beings and hostility toward non-living things.”
“Of how many kinds, Venerable Sir, is tormenting action expounded to be?”
“Maṇḍitaputra, it is expounded to be of two kinds, namely: tormenting by one's own hand and tormenting by another's hand.”
“Of how many kinds, Venerable Sir, is life-depriving action expounded to be?”
“Maṇḍitaputra, it is expounded to be of two kinds, namely: depriving of life by one's own hand and depriving of life by another's hand.”

“Is action first, Venerable Sir, and feeling afterwards; or is feeling first and action afterwards?”
“Maṇḍitaputra, action is first and feeling is afterwards; feeling is not first and action afterwards.”

"Venerable Sir! Is action performed by śramaṇas, the Nirgranthas?"
"Yes, it is."
"Venerable Sir, how is action performed by śramaṇas, the Nirgranthas?"
"Maṇḍitaputra! Through the condition of negligence (pramāda) and on account of activity (yoga). In this way, indeed, action is performed by śramaṇas, the Nirgranthas."

"Venerable Sir, does a jīva always and constantly stir, tremble, move, quiver, shake, agitate, get prematurely activated, and transform into respective states?"
"Yes, Maṇḍiyaputta, a jīva always and constantly stirs, trembles, moves, quivers, shakes, agitates, gets prematurely activated, and transforms into respective states."
"Venerable Sir, as long as that jīva always and constantly stirs, trembles, moves, quivers, shakes, agitates, gets prematurely activated, and transforms into respective states, can there be an end-action [liberation] for that jīva at the end?"
"This meaning is not correct."
"For what reason, Venerable Sir, is it said: 'As long as that jīva always and constantly stirs, trembles, moves, quivers, shakes, agitates, gets prematurely activated, and transforms into respective states, so long there is no end-action for that jīva at the end'?"
"Maṇḍiyaputta, as long as that jīva always and constantly stirs, trembles, moves, quivers, shakes, agitates, gets prematurely activated, and transforms into respective states, so long does that jīva undertake, vehemently undertake, and thoroughly undertake [harmful activity], engage in undertaking, engage in vehement undertaking, and engage in thorough undertaking; and undertaking, vehemently undertaking, thoroughly undertaking, engaging in undertaking, engaging in vehement undertaking, and engaging in thorough undertaking, it engages in causing sorrow, grief, lamentation, weeping, torment, and distress to many beings, creatures, jīvas, and entities.
For that reason, Maṇḍiyaputta, it is said: 'As long as that jīva always and constantly stirs, trembles, moves, quivers, shakes, agitates, gets prematurely activated, and transforms into respective states, so long there is no end-action for that jīva at the end.'"
"Venerable Sir, does a jīva always and constantly not stir, not tremble, not move, not quiver, not shake, not agitate, not get prematurely activated, and not transform into respective states?"
"Yes, Maṇḍiyaputta, a jīva always and constantly does not stir, not tremble, not move, not quiver, not shake, not agitate, not get prematurely activated, and not transform into respective states."
"Venerable Sir, as long as that jīva does not stir, not tremble, not move, not quiver, not shake, not agitate, not get prematurely activated, and not transform into respective states, can there be an end-action for that jīva at the end?"
"Yes, Maṇḍiyaputta, as long as that jīva does not stir, not tremble, not move, not quiver, not shake, not agitate, not get prematurely activated, and not transform into respective states, so long there is an end-action for that jīva at the end."
"For what reason, Venerable Sir, is it said: 'As long as that jīva does not stir, not tremble, not move, not quiver, not shake, not agitate, not get prematurely activated, and not transform into respective states, so long there is an end-action for that jīva at the end'?"
"Maṇḍiyaputta, as long as that jīva always and constantly does not stir, not tremble, not move, not quiver, not shake, not agitate, not get prematurely activated, and not transform into respective states, so long that jīva does not undertake, does not vehemently undertake, does not thoroughly undertake [harmful activity], does not engage in undertaking, does not engage in vehement undertaking, does not engage in thorough undertaking; and not undertaking, not vehemently undertaking, not thoroughly undertaking, not engaging in undertaking, not engaging in vehement undertaking, not engaging in thorough undertaking, it engages in not causing sorrow, not causing grief, not causing lamentation, not causing weeping, not causing torment, and not causing distress to many beings, creatures, jīvas, and entities.
Just as if a person were to throw a handful of dry grass into a fire, would not that handful of dry grass, Maṇḍiyaputta, upon being thrown into the fire, be instantly incinerated?"
"Yes, it would be incinerated."
"Just as if a person were to cast a drop of water onto a red-hot iron pan, would not that drop of water, Maṇḍiyaputta, upon being cast onto the red-hot iron pan, instantly vanish?"
"Yes, it would vanish."
"Just as there might be a pool full, filled to capacity, overflowing, surging, remaining like a pot filled to the brim; then, if a person were to plunge a large boat having a hundred inflows and a hundred holes into that pool, would not that boat, Maṇḍiyaputta, continually filling through those inflow-openings, becoming full, filled to capacity, overflowing, and surging, remain like a pot filled to the brim?"
"Yes, it would remain so."
"Then, if a person were to block the inflow-openings of that boat on all sides all around, and having blocked them, were to bail out the water with a boat-bailer, would not that boat, Maṇḍiyaputta, upon that water being bailed out, quickly float up?"
"Yes, it would float up."
"In this very manner, Maṇḍiyaputta, for a homeless ascetic whose soul is restrained within the self, who is cautious in movement, cautious in speech, cautious in begging, cautious in taking and putting down utensils and bowls, cautious in disposing of feces, urine, spittle, nasal mucus, and bodily dirt, cautious in mind, cautious in speech, cautious in body, guarded in mind, guarded in speech, guarded in body, guarded, with guarded sense-organs, and guarded in celibacy—when moving, standing, sitting, or lying down with attentiveness, when taking and putting down robes, alms-bowls, blankets, and broom with attentiveness, up to even the batting of an eyelash—a subtle, momentary action of movement (īryāpathikī kriyā) is performed. It is bound and touched in the first instant, experienced in the second instant, and dissipated in the third instant. Bound, touched, prematurely activated, experienced, and dissipated, it becomes free of karma in the subsequent time. For that reason, Maṇḍiyaputta, it is said: 'As long as that jīva always and constantly does not stir, not tremble, not move, not quiver, not shake, not agitate, not get prematurely activated, and not transform into respective states, so long there is an end-action for that jīva at the end.'"

"Venerable Sir, how long in time is the entire duration of the negligent [state] for a negligent restrained [monk] remaining in negligent self-restraint?"
"Maṇḍiyaputta, with respect to a single jīva, at minimum it is one samaya, and at maximum it is a pūrvakoṭi less a fraction. With respect to various jīvas, it is all time."
"Venerable Sir, how long in time is the entire duration of the non-negligent [state] for a non-negligent restrained [monk] remaining in non-negligent self-restraint?"
"Maṇḍiyaputta, with respect to a single jīva, at minimum it is an antarmuhūrta, and at maximum it is a pūrvakoṭi less a fraction. With respect to various jīvas, it is all time."
"So it is, Venerable Sir! So it is, Venerable Sir!" Saying this, the revered ascetic Maṇḍiyaputta praised and bowed to the Śramaṇa, the Lord Mahāvīra, and having praised and bowed, he lived cultivating himself through self-restraint and austerity.

"Venerable Sir!" said the revered Gautama, and he praised and bowed to the Śramaṇa, the Lord Mahāvīra, and having praised and bowed, he spoke thus:
"Venerable Sir, why does the Lavaṇa Ocean increase or decrease excessively on the fourteenth, eighth, new moon, and full moon [days]?"
The exposition of the Lavaṇa Ocean should be known up to "the order of the world, by the power of the world."
"So it is, Venerable Sir! So it is, Venerable Sir!" ... up to he lived.