Viyahapannatti 7.7: Uddeśaka 7: aṇagāra

“Venerable Sir! When a restrained homeless ascetic walks mindfully, stands mindfully, sits mindfully, lies down mindfully, takes or puts down robe, bowl, blanket, and broom mindfully, Venerable Sir, does he incur movement-related activity or worldly-bondage activity?”
“Gautama! For a restrained homeless ascetic who walks mindfully, and so on, movement-related activity is incurred, not worldly-bondage activity.”
“For what reason, Venerable Sir, is it said: ‘For a restrained homeless ascetic who walks mindfully, and so on, not worldly-bondage activity is incurred’?”
“Gautama! He whose anger, pride, deceit, and greed are severed incurs movement-related activity; he whose anger, pride, deceit, and greed are not severed incurs worldly-bondage activity. For one who acts in accordance with the scripture, movement-related activity is incurred; for one who acts contrary to the scripture, worldly-bondage activity is incurred. And he indeed acts in accordance with the scripture. For that reason, Gautama, it is said: ‘For a restrained homeless ascetic who walks mindfully, and so on, movement-related activity is incurred, not worldly-bondage activity.’”

“Venerable Sir! Are objects of desire material or immaterial?”
“Gautama! Objects of desire are material, not immaterial.”
“Venerable Sir! Are objects of desire animate or inanimate?”
“Gautama! Objects of desire are both animate and inanimate.”
“Venerable Sir! Are objects of desire living souls or non-living things?”
“Gautama! Objects of desire are both living souls and non-living things.”
“Venerable Sir! Do objects of desire belong to living beings or to non-living things?”
“Gautama! Objects of desire belong to living beings, not to non-living things.”
“How many kinds, Venerable Sir, of objects of desire are declared?”
“Gautama! Two kinds of objects of desire are declared, namely: sounds and forms.”
“Venerable Sir! Are objects of enjoyment material or immaterial?”
“Gautama! Objects of enjoyment are material, not immaterial.”
“Venerable Sir! Are objects of enjoyment animate or inanimate?”
“Gautama! Objects of enjoyment are both animate and inanimate.”
“Venerable Sir! Are objects of enjoyment living souls or non-living things?”
“Gautama! Objects of enjoyment are both living souls and non-living things.”
“Venerable Sir! Do objects of enjoyment belong to living beings or to non-living things?”
“Gautama! Objects of enjoyment belong to living beings, not to non-living things.”
“How many kinds, Venerable Sir, of objects of enjoyment are declared?”
“Gautama! Three kinds of objects of enjoyment are declared, namely: smells, tastes, and touches.”
“How many kinds, Venerable Sir, of objects of desire and enjoyment are declared?”
“Gautama! Five kinds of objects of desire and enjoyment are declared, namely: sounds, forms, smells, tastes, and touches.”
“Venerable Sir! Are living beings experiencing desire or experiencing enjoyment?”
“Gautama! Living beings both experience desire and experience enjoyment.”
“For what reason, Venerable Sir, is it said: ‘Living beings both experience desire and experience enjoyment’?”
“Gautama! With respect to the auditory and visual sense organs, they experience desire; with respect to the olfactory, gustatory, and tactile sense organs, they experience enjoyment. For that reason, Gautama, it is said: ‘Living beings both experience desire and experience enjoyment.’”
“Venerable Sir! Do inhabitants of hell experience desire or experience enjoyment?”
In the same way, up to the Stanitakumāras.
Regarding earth-bodied beings: [the same] question.
“Gautama! Earth-bodied beings do not experience desire; they experience enjoyment.”
“For what reason, and so forth, do they experience enjoyment?”
“Gautama! With respect to the tactile sense organ. For that reason, and so forth, they experience enjoyment.” In this way, up to plant-bodied beings. Two-sensed beings likewise, with the distinction: with respect to the gustatory and tactile sense organs. Three-sensed beings also likewise, with the distinction: with respect to the olfactory, gustatory, and tactile sense organs.
Regarding four-sensed beings: [the same] question.
“Gautama! Four-sensed beings both experience desire and experience enjoyment.”
“For what reason, and so forth, do they also experience enjoyment?”
“Gautama! With respect to the visual sense organ, they experience desire; with respect to the olfactory, gustatory, and tactile sense organs, they experience enjoyment. For that reason, and so forth, they also experience enjoyment.” The rest are like general living beings, up to the Vaimānikas.
“Of these living beings, Venerable Sir—those experiencing desire and enjoyment, those experiencing neither desire nor enjoyment, and those experiencing enjoyment—which are fewer, more, equal, or specifically greater compared to one another?”
“Gautama! Living beings experiencing desire and enjoyment are the fewest; those experiencing neither desire nor enjoyment are infinitely more; those experiencing enjoyment are infinitely more than them.”

"Venerable Sir, a non-omniscient human being who is capable of being reborn as a deity in any of the heavenly realms—is he, Venerable Sir, having exhausted [his capacity for] enjoyment, unable through exertion, action, strength, energy, and manly vigor to dwell enjoying extensive sensual pleasures? Do you indeed, Venerable Sir, state this matter thus?"
"Gautama, that matter is not correct. He is indeed able, through exertion, through action, through strength, through energy, and through manly vigor, to dwell enjoying any extensive sensual pleasures; therefore, being capable of enjoyment, when he renounces sensual pleasures, he has great dissipation [of karma] and has a great end.
"Venerable Sir, a human being possessing lower clairvoyance who is capable of being reborn as a deity in any of the heavenly realms—is he, Venerable Sir, having exhausted [his capacity for] enjoyment, unable through exertion, action, strength, energy, and manly vigor to dwell enjoying extensive sensual pleasures? Do you indeed, Venerable Sir, state this matter thus?"
"Gautama, that matter is not correct. He is indeed able, through exertion, through action, through strength, through energy, and through manly vigor, to dwell enjoying any extensive sensual pleasures; therefore, being capable of enjoyment, when he renounces sensual pleasures, he has great dissipation [of karma] and has a great end.
"Venerable Sir, a human being possessing supreme clairvoyance who is capable of becoming liberated in that very embodiment, up to making an end [of all suffering]—is he, Venerable Sir, having exhausted [his capacity for] enjoyment, unable through exertion, action, strength, energy, and manly vigor to dwell enjoying extensive sensual pleasures? Do you indeed, Venerable Sir, state this matter thus?"
"Gautama, that matter is not correct. He is indeed able, through exertion, through action, through strength, through energy, and through manly vigor, to dwell enjoying any extensive sensual pleasures; therefore, being capable of enjoyment, when he renounces sensual pleasures, he has great dissipation [of karma] and has a great end.
"Venerable Sir, an omniscient human being who is capable of becoming liberated in that very embodiment, up to making an end [of all suffering]—is he, Venerable Sir, having exhausted [his capacity for] enjoyment, unable through exertion, action, strength, energy, and manly vigor to dwell enjoying extensive sensual pleasures? Do you indeed, Venerable Sir, state this matter thus?"
"Gautama, that matter is not correct.
He is indeed able, through exertion, through action, through strength, through energy, and through manly vigor, to dwell enjoying any extensive sensual pleasures; therefore, being capable of enjoyment, when he renounces sensual pleasures, he has great dissipation [of karma] and has a great end."

"These non-sentient living beings, Venerable Sir—namely, earth-bodied beings up to plant-bodied beings, and sixthly, certain mobile beings—being blind, deluded, plunged into darkness, and covered by a veil of darkness and a snare of delusion, could it be said that they experience involuntary suffering?"
"Yes, Gautama. These non-sentient living beings, up to it could be said that they experience [involuntary] suffering."
"Venerable Sir, do even capable [beings] experience involuntary suffering?"
"Yes, they do."
"How, Venerable Sir, do even capable [beings] experience involuntary suffering?"
"Gautama, one who is not able to see forms in darkness without a lamp, one who is not able to see forms in front without gazing at them, one who is not able to see forms behind without looking back, one who is not able to see forms to the side without looking aside, one who is not able to see forms above without looking up, one who is not able to see forms below without looking down—thus, Gautama, even capable [beings] experience involuntary suffering."
"Venerable Sir, do even capable [beings] experience voluntary suffering?"
"Yes, they do."
"How, Venerable Sir, do even capable [beings] experience voluntary suffering?"
"Gautama, one who is not able to go to the other side of the ocean, one who is not able to see forms gone to the other side of the ocean, one who is not able to go to the heavenly realm, one who is not able to see forms gone to the heavenly realm—thus, Gautama, even capable [beings] experience voluntary suffering."
"So it is, Venerable Sir! So it is, Venerable Sir!"