Viyahapannatti 8.6: Uddeśaka 6: prāsuka āhārādi

"Venerable Sir, when a lay follower of the Śramaṇa serves such an ascetic or brāhmaṇa with lifeless (prāsuka) and acceptable (eṣaṇīya) food, drink, delicacies, and savouries, what does he effect?"
"Gautama, he effects sheer dissipation of karma (nirjarā), and no evil karma is effected by him."
"Venerable Sir, when a lay follower of the Śramaṇa serves such an ascetic or brāhmaṇa with living (aprāsuka) and unacceptable (aneṣaṇīya) food, drink, delicacies, and savouries, what does he effect?"
"Gautama, he effects much more dissipation of karma, and effects a lesser amount of evil karma."
"Venerable Sir, when a lay follower of the Śramaṇa serves one who is unrestrained, unrenounced, without turning away from or renouncing evil deeds, with lifeless or living, acceptable or unacceptable food, drink, delicacies, and savouries, what does he effect?"
"Gautama, he effects sheer evil karma, and no dissipation of karma whatever is effected by him."

And if someone should invite a Nirgrantha who has entered a householder’s family for the sake of alms-food with two portions of food, saying: 'Consume one yourself, long-lived one, and give one to the elders (theras),' and he accepts it, then the elders should be sought out by him. Wherever he sees the elders while searching, it should be given to them right there. But if he does not see the elders while searching, he should not consume it himself, nor give it to others; having inspected and swept a secluded, unobstructed, lifeless, thoroughly lifeless piece of ground (śāṇḍila), it should be disposed of.
And if someone should invite a Nirgrantha who has entered a householder’s family for the sake of alms-food with three portions of food, saying: 'Consume one yourself, long-lived one, and give two to the elders,' and he accepts them, then the elders should be sought out by him. Wherever he sees the elders while searching, it should be given to them right there. But if he does not see the elders while searching, he should not consume them himself, nor give them to others; having inspected and swept a secluded, unobstructed, lifeless, thoroughly lifeless piece of ground, they should be disposed of. In this way up to inviting with ten portions of food, with the only difference: 'Consume one yourself, long-lived one, and give nine to the elders.' The rest is the same up to: they should be disposed of.
And if someone should invite a Nirgrantha who has entered a householder’s family for the sake of alms-food with two alms-bowls, saying: 'Use one yourself, long-lived one, and give one to the elders,' and he accepts it, then the elders should be sought out by him. Wherever he sees the elders while searching, it should be given to them right there. But if he does not see the elders while searching, he should not use it himself, nor give it to others; having inspected and swept a secluded, unobstructed, lifeless, thoroughly lifeless piece of ground, it should be disposed of. In this way up to ten alms-bowls.
Just as the statement regarding the alms-bowl was spoken, so also the statement regarding a bunch of peacock feathers (gocchaka), whisk (rajoharaṇa), loin-cloth (colapaṭṭaka), blanket (kambala), staff (laṭṭhi), and bedding (saṃstāraka) is to be stated, up to: should invite with ten beddings, up to: they should be disposed of.

And if a nirgrantha, having entered a householder’s family for the sake of alms, has committed an improper act, it occurs to him: ‘Here and now I confess this act, repent, condemn it, censure it, turn away from it, cleanse it, resolve not to commit it again, and undertake the appropriate expiatory austerity; thereafter, I will confess it in the presence of the elders up to undertake the austerity.’
1. And if he sets out but has not arrived, and the elders beforehand have become dumb, Venerable Sir, is he an upholder [of religion] or a transgressor?
Gautama, he is an upholder, not a transgressor.
2. And if he sets out but has not arrived, and he himself beforehand has become dumb, Venerable Sir, is he an upholder or a transgressor?
Gautama, he is an upholder, not a transgressor.
3. And if he sets out but has not arrived, and the elders pass away, Venerable Sir, is he an upholder or a transgressor?
Gautama, he is an upholder, not a transgressor.
4. And if he sets out but has not arrived, and he himself beforehand passes away, Venerable Sir, is he an upholder or a transgressor?
Gautama, he is an upholder, not a transgressor.
5. And if he sets out and has arrived, and the elders have become dumb, Venerable Sir, is he an upholder or a transgressor?
Gautama, he is an upholder, not a transgressor.
6. And if he sets out and has arrived, and he himself has become dumb, Venerable Sir, is he an upholder or a transgressor?
Gautama, he is an upholder, not a transgressor.
7. And if he sets out and has arrived, and the elders pass away, Venerable Sir, is he an upholder or a transgressor?
Gautama, he is an upholder, not a transgressor.
8. And if he sets out and has arrived, and he himself passes away, Venerable Sir, is he an upholder or a transgressor?
Gautama, he is an upholder, not a transgressor.
And if a nirgrantha, having gone outside to a place for answering nature's calls or to a place for walking, has committed an improper act, it occurs to him: ‘Here and now I confess this act’—likewise here too those same eight statements should be spoken up to ‘not a transgressor’.
And if a nirgrantha, moving from village to village, has committed an improper act, it occurs to him: ‘Here and now I confess this act’—likewise here too those same eight statements should be spoken up to ‘not a transgressor’.
And if a nirgranthī, having entered a householder’s family for the sake of alms, has committed an improper act, it occurs to her: ‘Here and now I confess this act up to undertake the austerity; thereafter, I will confess it in the presence of the pravartinī up to undertake the austerity.’
And if she sets out but has not arrived, and the pravartinī has become dumb, Venerable Sir, is she an upholder or a transgressor?
Gautama, she is an upholder, not a transgressor.
And if she sets out—just as the three turns of phrasing were spoken for the nirgrantha, so too for the nirgranthī three statements should be spoken up to ‘she is an upholder, not a transgressor’.
‘Venerable Sir, for what reason is it said: “He is an upholder, not a transgressor”?’
Gautama, just as if a person, having cut a large sheep's hair, or elephant's hair, or hemp fiber, or cotton fiber, or blade of grass in two, or three, or a countable number of pieces, throws it into a fire body—surely, Gautama, when being cut it should be said to be cut, when being thrown it should be said to be thrown, when being burned it should be said to be burned?
Yes, Lord, when being cut it should be said to be cut, when being thrown it should be said to be thrown, when being burned it should be said to be burned.
Or just as if a person throws a cloth that is unworn, or washed, or fresh from the loom into a vat of madder—surely, Gautama, when being lifted it should be said to be lifted, when being thrown it should be said to be thrown, when being dyed it should be said to be dyed?
Yes, Lord, when being lifted it should be said to be lifted, when being thrown it should be said to be thrown, when being dyed it should be said to be dyed. For that reason, Gautama, it is said: ‘He is an upholder, not a transgressor.’

‘Venerable Sir, when a lamp is burning, is the lamp burning? Is the stand burning? Is the wick burning? Is the oil burning? Is the lamp cover burning? Is the flame burning?’
‘Gautama, the lamp does not burn, the stand does not burn, the wick does not burn, the oil does not burn, the lamp cover does not burn; the flame burns.’
‘Venerable Sir, when a house is burning, is the house burning? Are the walls burning? Is the thatch burning? Are the rafters burning? Is the crossbeam burning? Are the bamboos burning? Are the ties burning? Are the purlins burning? Is the roof burning? Is the covering burning? Is the flame burning?’
‘Gautama, the house does not burn, the walls do not burn up to the covering does not burn; the flame burns.’

"Venerable Sir! How many activities does a soul possess with respect to a gross body?"
"Gautama! It may possess three activities, it may possess four activities, it may possess five activities, or it may possess no activity."
"Venerable Sir! How many activities does an inhabitant of hell possess with respect to a gross body?"
"Gautama! It may possess three activities, it may possess four activities, or it may possess five activities."
"Venerable Sir! How many activities does an Asurakumāra possess with respect to a gross body?"
"Just the same. So on up to celestial beings in celestial abodes, with this distinction: human beings are as [general] souls."
"Venerable Sir! How many activities does a soul possess with respect to [multiple] gross bodies?"
"Gautama! It may possess three activities, and so on up to it may possess no activity."
"Venerable Sir! How many activities does an inhabitant of hell possess with respect to [multiple] gross bodies?"
"Thus this too should be stated just like the first Dandaka up to celestial beings in celestial abodes, with this distinction: human beings are as [general] souls."
"Venerable Sir! How many activities do souls possess with respect to a gross body?"
"Gautama! They may possess three activities, and so on up to they may possess no activity."
"Venerable Sir! How many activities do inhabitants of hell possess with respect to a gross body?"
"Thus this too should be stated just like the first Dandaka up to celestial beings in celestial abodes, with this distinction: human beings are as [general] souls."
"Venerable Sir! How many activities do souls possess with respect to [multiple] gross bodies?"
"Gautama! They possess three activities, also four activities, also five activities, and also no activity."
"Venerable Sir! How many activities do inhabitants of hell possess with respect to [multiple] gross bodies?"
"Gautama! They possess three activities, also four activities, and also five activities. So on up to celestial beings in celestial abodes, with this distinction: human beings are as [general] souls."
"Venerable Sir! How many activities does a soul possess with respect to a transformational body?"
"Gautama! It may possess three activities, it may possess four activities, or it may possess no activity."
"Venerable Sir! How many activities does an inhabitant of hell possess with respect to a transformational body?"
"Gautama! It may possess three activities, or it may possess four activities. So on up to celestial beings in celestial abodes, with this distinction: human beings are as [general] souls. Just as four Dandakas were stated with respect to the gross body, so four Dandakas should also be stated with respect to the transformational body, with this distinction: the fifth activity is not mentioned; the rest is just the same. And as with the transformational, so also the translocation, the fiery, and the karmic should be stated—four Dandakas should be stated for each up to:"
"Venerable Sir! How many activities do celestial beings in celestial abodes possess with respect to karmic bodies?"
"Gautama! They possess three activities, and also four activities."
"That is so, Venerable Sir! That is so, Venerable Sir!"