Viyahapannatti 8.9: Uddeśaka 9: prayogabaṃdha

"Venerable Sir! How many kinds of bonding are taught?"
"Gautama! Two kinds of bonding are taught, namely: bonding through application and bonding through natural transformation."

"Venerable Sir! Of how many kinds is natural bonding expounded to be?"
"Gautama! It is expounded to be of two kinds, namely: with a beginning natural bonding, and beginningless natural bonding."

"Venerable Sir! Of how many kinds is beginningless natural bonding expounded to be?"
"Gautama! It is expounded to be of three kinds, namely: the mutual beginningless natural bonding of the substance-mass of Dharma, the mutual beginningless natural bonding of the substance-mass of Adharma, and the mutual beginningless natural bonding of the substance-mass of space."

"Venerable Sir! Is the mutual beginningless natural bonding of the substance-mass of Dharma partial bonding or whole bonding?"
"Gautama! It is partial bonding, not whole bonding. In the same way also the mutual beginningless natural bonding of the substance-mass of Adharma; in the same way also the mutual beginningless natural bonding of the substance-mass of space."

"Venerable Sir! In terms of time, how long does the mutual beginningless natural bonding of the substance-mass of Dharma last?"
"Gautama! For all time. In the same way also the mutual beginningless natural bonding of the substance-mass of Adharma; in the same way also the mutual beginningless natural bonding of the substance-mass of space."

"Venerable Sir! Of how many kinds is natural bonding with a beginning expounded to be?"
"Gautama! It is expounded to be of three kinds, namely: caused by binding, caused by a receptacle, and caused by transformation."

"What is that [bonding] caused by binding?"
"[Bonding] caused by binding is when, due to varying degrees of unctuousness, varying degrees of dryness, or varying degrees of unctuousness and dryness, bonding arises through the cause of binding among ultimate atoms of pudgala, aggregates of two space-points, three space-points, up to ten space-points, numerable space-points, innumerable space-points, and infinite space-points; for a minimum of one samaya, and for a maximum of innumerable time. That is [bonding] caused by binding."

"What is that [bonding] caused by a receptacle?"
"[Bonding] caused by a receptacle is when bonding arises through the cause of a receptacle among old liquor, old jaggery, and old rice grains; for a minimum of an antarmuhūrta, and for a maximum of numerable time. That is [bonding] caused by a receptacle."

"What is that [bonding] caused by transformation?"
"[Bonding] caused by transformation is when, as stated in the third śataka, bonding arises through the cause of transformation among clouds, cloud-trees, up to amoghas; for a minimum of one samaya, and for a maximum of six months. That is [bonding] caused by transformation. That is natural bonding with a beginning. That is natural bonding."

Now, what is deliberate bonding?
Deliberate bonding is declared to be of three kinds, namely: beginningless and endless, with a beginning and endless, or with a beginning and with an end.
Therein, that which is beginningless and endless belongs to the eight central space-points of the jīva; even therein, among groups of three and three, it is beginningless and endless, while for the rest it has a beginning. Therein, that which has a beginning and is endless belongs to liberated souls. Therein, that which has a beginning and has an end is declared to be of four kinds, namely: tied bonding, adjoined bonding, body bonding, and body-endeavour bonding.
Now, what is tied bonding?
Tied bonding is that which arises from tying bundles of grass, or bundles of wood, or bundles of leaves, or bundles of straw, with cane, creepers, bark, leather straps, ropes, tendrils, kuśa grass, darbha grass, and the like; at a minimum for an antarmuhūrta, at a maximum for a countable duration. That is tied bonding.
Now, what is adjoined bonding?
Adjoined bonding is declared to be of four kinds, namely: glued bonding, piled bonding, aggregated bonding, and coalescent bonding.
Now, what is glued bonding?
Glued bonding is that bonding which arises in walls, paved floors, pillars, mansions, wood, leather, pots, cloth, or mats by means of adhesives such as lime, mud, glue, lac, beeswax, and the like; at a minimum for an antarmuhūrta, at a maximum for a countable duration. That is glued bonding.
Now, what is piled bonding?
Piled bonding is that bonding which arises through the stacking of heaps of grass, or heaps of wood, or heaps of leaves, or heaps of chaff, or heaps of husks, or heaps of cow dung, or heaps of rubbish; at a minimum for an antarmuhūrta, at a maximum for a countable duration. That is piled bonding.
Now, what is aggregated bonding?
Aggregated bonding is that bonding which arises through the accumulation of lime, mud, and stones in wells, ponds, rivers, lakes, stepped ponds, lotus pools, long cisterns, watercourses, tarns, series of tarns, chains of tarns, rows of cavities, shrines, assembly halls, water-sheds, stūpas, trenches, moats, ramparts, watchtowers, walkways, gates, city gates, archways, palaces, houses, shelters, caves, shops, triangular crossways, three-way junctions, crossroads, squares, four-faced junctions, highways, roads, and the like; at a minimum for an antarmuhūrta, at a maximum for a countable duration. That is aggregated bonding.
Now, what is coalescent bonding?
Coalescent bonding is declared to be of two kinds, namely: partial coalescent bonding and total coalescent bonding.
Now, what is partial coalescent bonding?
Partial coalescent bonding is that coalescent bonding which arises in carts, chariots, carriages, wagons, litters, palanquins, sedan chairs, travelling litters, iron pans, iron cauldrons, ladles, seats, beds, posts, vessels, utensils, implements, and the like; at a minimum for an antarmuhūrta, at a maximum for a countable duration. That is partial coalescent bonding.
Now, what is total coalescent bonding?
Total coalescent bonding is that of milk and water and the like. That is total coalescent bonding. That is coalescent bonding. That is adjoined bonding.
Now, what is body bonding?
Body bonding is declared to be of two kinds, namely: caused by past endeavour and caused by present endeavour.
Now, what is that caused by past endeavour?
That caused by past endeavour is that bonding of soul space-points which arises when hell-beings and all worldly jīvas, experiencing [rebirth] in those respective places due to those respective causes, contract and expand. That is caused by past endeavour.
Now, what is that caused by present endeavour?
That caused by present endeavour is that bonding of the fiery and karmic [bodies] which arises for an ascetic possessed of kevala knowledge who has contracted and expanded via kevalin-expansion and is turning back from that expansion, remaining midway in churning. For what reason? Because at that time his space-points become unified. That is caused by present endeavour. That is body bonding.
Now, what is body-endeavour bonding?
Body-endeavour bonding is declared to be of five kinds, namely: physical-body-endeavour bonding, transformational-body-endeavour bonding, projectable-body-endeavour bonding, fiery-body-endeavour bonding, and karmic-body-endeavour bonding.
Venerable Sir! How many kinds of physical-body-endeavour bonding are declared?
Gautama! Five kinds are declared, namely: one-sensed physical-body-endeavour bonding, two-sensed physical-body-endeavour bonding, up to five-sensed physical-body-endeavour bonding.
Venerable Sir! How many kinds of one-sensed physical-body-endeavour bonding are declared?
Gautama! Five kinds are declared, namely: earth-bodied one-sensed physical-body-endeavour bonding; following this recitation, the division should be stated just as in the ‘Dimensions and Shapes’ [section] for the physical body, up to fully developed womb-born human five-sensed physical-body-endeavour bonding and undeveloped womb-born human five-sensed physical-body-endeavour bonding.
Venerable Sir! Through the fruition of which karma does physical-body-endeavour bonding occur?
Gautama! Through energy, association [with matter], real physical presence, and negligence, depending on karma, activity, rebirth, and lifespan, physical-body-endeavour bonding occurs through the fruition of physical-body-endeavour name-karma.
Venerable Sir! Through the fruition of which karma does one-sensed physical-body-endeavour bonding occur?
Just the same. Earth-bodied one-sensed physical-body-endeavour bonding is just the same, and so on up to plant-bodied beings. Likewise for two-sensed, likewise for three-sensed, likewise for four-sensed beings.
Venerable Sir! Through the fruition of which karma does five-sensed animal-conditioned physical-body-endeavour bonding occur? Just the same.
Venerable Sir! Through the fruition of which karma does human five-sensed physical-body-endeavour bonding occur?
Gautama! Through energy, association, real physical presence, and negligence, depending on karma, activity, rebirth, and lifespan, human five-sensed physical-body-endeavour bonding occurs through the fruition of human five-sensed physical-body-endeavour name-karma.
Venerable Sir! Is physical-body-endeavour bonding partial bonding or total bonding?
Gautama! It is partial bonding, and also total bonding.
Venerable Sir! Is one-sensed physical-body-endeavour bonding partial bonding or total bonding?
Just the same. Likewise for earth-bodied beings, and so on up to—
Venerable Sir! Is human five-sensed physical-body-endeavour bonding partial bonding or total bonding?
Gautama! It is partial bonding, and also total bonding.
Venerable Sir! How long does physical-body-endeavour bonding last in terms of time?
Gautama! Total bonding lasts for one samaya; partial bonding lasts at a minimum for one samaya, and at a maximum for three palyopamas minus one samaya.
Venerable Sir! How long does one-sensed physical-body-endeavour bonding last in terms of time?
Gautama! Total bonding lasts for one samaya; partial bonding lasts at a minimum for one samaya, and at a maximum for twenty-two thousand years minus one samaya.
[Gautama asks the] question regarding earth-bodied one-sensed beings.
Gautama! Total bonding lasts for one samaya; partial bonding lasts at a minimum for a short lifetime minus three samayas, and at a maximum for twenty-two thousand years minus one samaya. In this way, for all beings, total bonding lasts for one samaya. For those who lack a transformational body, partial bonding lasts at a minimum for a short lifetime minus three samayas, and at a maximum it is to be understood as their respective lifespan duration minus one samaya. But for those who possess a transformational body, partial bonding lasts at a minimum for one samaya, and at a maximum it is to be understood as their respective lifespan duration minus one samaya, up to humans, whose partial bonding lasts at a minimum for one samaya, and at a maximum for three palyopamas minus one samaya.
Venerable Sir! How long is the interval of physical-body bonding in terms of time?
Gautama! The interval of total bonding is at a minimum a short lifetime minus three samayas, and at a maximum thirty-three sāgaropamas plus one pūrvakoṭi and one samaya. The interval of partial bonding is at a minimum one samaya, and at a maximum thirty-three sāgaropamas plus three samayas.
[Gautama asks the] question regarding one-sensed physical [bonding].
Gautama! The interval of total bonding is at a minimum a short lifetime minus three samayas, and at a maximum twenty-two thousand years plus one samaya. The interval of partial bonding is at a minimum one samaya, and at a maximum an antarmuhūrta.
[Gautama asks the] question regarding earth-bodied one-sensed beings.
The interval of total bonding is to be stated just as for one-sensed beings. The interval of partial bonding is at a minimum one samaya, and at a maximum three samayas. As for earth-bodied beings, so up to four-sensed beings, excluding wind-bodied beings; with the difference that the interval of total bonding at a maximum is to be understood as their respective lifespan duration plus one samaya. For wind-bodied beings, the interval of total bonding is at a minimum a short lifetime minus three samayas, and at a maximum three thousand years plus one samaya; the interval of partial bonding is at a minimum one samaya, and at a maximum an antarmuhūrta.
[Gautama asks the] question regarding five-sensed animal-conditioned physical [bonding].
The interval of total bonding is at a minimum a short lifetime minus three samayas, and at a maximum a pūrvakoṭi plus one samaya. The interval of partial bonding for five-sensed animal-conditioned beings is just as for one-sensed beings; and in this way it should be stated without remainder for humans as well, up to a maximum of an antarmuhūrta.
Venerable Sir! For a jīva being a one-sensed being, then a non-one-sensed being, and again a one-sensed being, how long in terms of time is the interval of one-sensed physical-body-endeavour bonding?
Gautama! The interval of total bonding is at a minimum two short lifetimes minus three samayas, and at a maximum two thousand sāgaropamas plus a countable number of years. The interval of partial bonding is at a minimum a short lifetime plus one samaya, and at a maximum two thousand sāgaropamas plus a countable number of years.
Venerable Sir! For a jīva being an earth-bodied being, then a non-earth-bodied being, and again an earth-bodied being, how long in terms of time is the interval of earth-bodied one-sensed physical-body-endeavour bonding?
Gautama! The interval of total bonding is at a minimum two short lifetimes minus three samayas, and at a maximum an infinite time—in terms of time, an infinite number of descending and ascending cycles; in terms of space, an infinite number of worlds—an incalculable number of matter-rotations, and those matter-rotations constitute an incalculable fraction of an āvalikā. The interval of partial bonding is at a minimum a short lifetime plus one samaya, and at a maximum an infinite time, up to an incalculable fraction of an āvalikā. As for earth-bodied beings, so for all beings up to humans, excluding plant-bodied beings. For plant-bodied beings, [the minimum is] likewise two short [lifetimes], and at a maximum an incalculable time—in terms of time, an incalculable number of descending and ascending cycles; in terms of space, an incalculable number of worlds; likewise the interval of partial bonding at a maximum is the earth [duration].
Venerable Sir! Among these jīvas—those who are partial bonders, total bonders, and non-bonders of the physical body—which ones are few, many, equal, or specifically greater compared to which?
Gautama! The few of all are the jīvas that are total bonders of the physical body; non-bonders are specifically greater; partial bonders are incalculably manifold.

"Venerable Sir! How many kinds of deliberate bonding of the transformational body are stated?"
"Gautama! Two kinds are stated, namely: deliberate bonding of the transformational body of one-sensed beings, and deliberate bonding of the transformational body of five-sensed beings."
"If it is deliberate bonding of the transformational body of one-sensed beings, is it deliberate bonding of the body of wind-bodied one-sensed beings or deliberate bonding of the body of non-wind-bodied one-sensed beings?"
"Thus, through this phrasing, just as the classification of the transformational body [is explained] in [the chapter on] Accommodating Dimension and Form, so should it be recited up to: deliberate bonding of the transformational body of five-sensed beings that are developed vimānavāsī gods beyond the heavens born in the Anuttara [heavens] of Sarvārthasiddha, and deliberate bonding of the transformational body of five-sensed beings that are undeveloped vimānavāsī gods beyond the heavens born in the Anuttara [heavens] of Sarvārthasiddha."
"Venerable Sir! By the rise of which karma does deliberate bonding of the transformational body occur?"
"Gautama! It is through energy, activity, and the presence of [requisite] substances, with heedlessness as cause, and depending on karma, activity, state of existence, lifespan, or attainments, through the rise of the karma named 'deliberate [bonding of the] transformational body' that deliberate bonding of the transformational body occurs."
"[The inquiry regarding] deliberate bonding of the transformational body of wind-bodied one-sensed beings [is stated]."
"Gautama! Through energy, activity, and the presence of [requisite] substances, likewise up to depending on attainments, deliberate bonding of the transformational body of wind-bodied one-sensed beings occurs."
"Venerable Sir! By the rise of which karma does deliberate bonding of the transformational body of five-sensed beings of the Ratnaprabhā hell-earth occur?"
"Gautama! Through energy, activity, and the presence of [requisite] substances, up to depending on lifespan, deliberate bonding of the transformational body of five-sensed inhabitants of hell in the Ratnaprabhā hell-earth occurs; thus down to the seventh below."
"[The inquiry regarding] the transformational body of five-sensed animals [is stated]."
"Gautama! Through energy, activity, and the presence of [requisite] substances, as with the wind-bodied. Deliberate bonding of the transformational body of five-sensed humans is likewise."
"Deliberate bonding of the transformational body of five-sensed Asurakumāra Bhavanapati gods is as with the inhabitants of hell in the Ratnaprabhā hell-earth; thus up to the Stanitakumāras; thus the Vāṇavyantaras; thus the Jyotiṣkas; thus the vimānavāsī gods dwelling in the Saudharma heaven; thus up to the vimānavāsī gods beyond the heavens of Acyuta and Graiveyaka; the vimānavāsī gods born in the Anuttara [heavens] are likewise."
"Venerable Sir! Is deliberate bonding of the transformational body partial bonding or complete bonding?"
"Gautama! It is partial bonding, and complete bonding as well."
"Deliberate bonding of the transformational body of wind-bodied one-sensed beings is likewise; inhabitants of hell in the Ratnaprabhā hell-earth are likewise; thus up to those born in the Anuttara [heavens]."
"Venerable Sir! In terms of time, how long does deliberate bonding of the transformational body last?"
"Gautama! Complete bonding lasts for a minimum of one samaya, and a maximum of two samayas. Partial bonding lasts for a minimum of one samaya, and a maximum of thirty-three sāgaropamas minus one samaya."
"[The inquiry regarding] the transformational [body] of wind-bodied one-sensed beings [is stated]."
"Gautama! Complete bonding lasts for one samaya; partial bonding lasts for a minimum of one samaya, and a maximum of an antarmuhūrta."
"[The inquiry regarding] inhabitants of hell in the Ratnaprabhā hell-earth [is stated]."
"Gautama! Complete bonding lasts for one samaya; partial bonding lasts for a minimum of ten thousand years minus three samayas, and a maximum of one sāgaropama minus one samaya. Thus down to the seventh below, with this distinction: regarding partial bonding, whatever is one's minimum lifespan duration, that is to be made minus three samayas, up to the maximum, which is to be made minus one samaya. For five-sensed animals and humans, it is as with the wind-bodied. For Asurakumāras and Nāgakumāras up to those born in the Anuttara [heavens], it is as with the inhabitants of hell, with this distinction: whatever is one's lifespan duration, that is to be stated, up to: for those born in the Anuttara [heavens], complete bonding lasts for one samaya; partial bonding lasts for a minimum of thirty-one sāgaropamas minus three samayas, and a maximum of thirty-three sāgaropamas minus one samaya."
"Venerable Sir! In terms of time, how long is the interval of deliberate bonding of the transformational body?"
"Gautama! The interval of complete bonding is a minimum of one samaya, and a maximum of an infinite time—infinite descending and ascending eras in terms of time; in terms of space, infinite worlds—an innumerable [number of] material cycles, and those material cycles are an innumerableth part of an āvalikā. The interval of partial bonding is likewise."
"[The inquiry regarding] the transformational body of wind-bodied beings [is stated]."
"Gautama! The interval of complete bonding is a minimum of an antarmuhūrta, and a maximum of an innumerableth part of a palyopama. The interval of partial bonding is likewise."
"The inquiry regarding the interval of deliberate bonding of the transformational body of five-sensed animals [is stated]."
"Gautama! The interval of complete bonding is a minimum of an antarmuhūrta, and a maximum of several pūrvakoṭīs. The interval of partial bonding is likewise. Thus also for a human."
"Venerable Sir! If a soul is in the state of being a wind-bodied being, then ceases to be a wind-bodied being, and again becomes a wind-bodied being—[this] inquiry regarding the transformational [body] of wind-bodied one-sensed beings [is stated]."
"Gautama! The interval of complete bonding is a minimum of an antarmuhūrta, and a maximum of an infinite time—the plant period. The interval of partial bonding is likewise."
"Venerable Sir! If a soul is in the state of being an inhabitant of hell in the Ratnaprabhā hell-earth, then ceases to be an inhabitant of hell in the Ratnaprabhā hell-earth, and again becomes an inhabitant of hell in the Ratnaprabhā hell-earth—[this] inquiry [is stated]."
"Gautama! The interval of complete bonding is a minimum of ten thousand years exceeded by an antarmuhūrta, and a maximum of the plant period. The interval of partial bonding is a minimum of an antarmuhūrta, and a maximum of an infinite time—the plant period. Thus down to the seventh below, with this distinction: whatever is one's minimum lifespan duration, that is to be made exceeded by an antarmuhūrta for the minimum interval of complete bonding; the rest is the same. For five-sensed animals and humans, it is as with the wind-bodied. For Asurakumāras and Nāgakumāras up to the gods of the Sahasrāra [heaven], it is as with the inhabitants of hell in the Ratnaprabhā hell-earth, with this distinction: whatever is one's minimum lifespan duration, that is to be made exceeded by an antarmuhūrta for the interval of complete bonding; the rest is the same."
"Venerable Sir! If a soul is in the state of being an Ānata god, ceases to be an Ānata god, and again becomes an Ānata god—[this] inquiry [is stated]."
"Gautama! The interval of complete bonding is a minimum of eighteen sāgaropamas exceeded by several years, and a maximum of an infinite time—the plant period. The interval of partial bonding is a minimum of several years, and a maximum of an infinite time—the plant period. Thus up to Acyuta, with this distinction: whatever is one's lifespan duration, that is to be made exceeded by several years for the minimum interval of complete bonding; the rest is the same."
"[The inquiry regarding] those beyond the heavens of the Graiveyakas [is stated]."
"Gautama! The interval of complete bonding is a minimum of twenty-two sāgaropamas exceeded by several years, and a maximum of an infinite time—the plant period. The interval of partial bonding is a minimum of several years, and a maximum of the plant period."
"Venerable Sir! The inquiry regarding those born in the Anuttara [heavens] [is stated]."
"Gautama! The interval of complete bonding is a minimum of thirty-one sāgaropamas exceeded by several years, and a maximum of a numerable [number of] sāgaropamas. The interval of partial bonding is a minimum of several years, and a maximum of a numerable [number of] sāgaropamas."
"Venerable Sir! Among these souls who are partial binders, complete binders, and non-binders of the transformational body, who are fewer, more, equal, or specifically greater compared to which?"
"Gautama! The fewest souls are the complete binders of the transformational body; partial binders are innumerably times as many; non-binders are infinitely times as many."
"Venerable Sir! How many kinds of deliberate bonding of the conveyance body are stated?"
"Gautama! One kind is stated."
"If one kind is stated, is it deliberate bonding of the conveyance body of humans, or deliberate bonding of the conveyance body of non-humans?"
"Gautama! It is deliberate bonding of the conveyance body of humans, not deliberate bonding of the conveyance body of non-humans. Thus, through this phrasing, just as in [the chapter on] Accommodating Dimension and Form, up to: deliberate bonding of the conveyance body of humans born from a womb in the lands of karmic activity, with a numerable-year lifespan, developed, possessed of right view, restrained-yet-negligent, who have attained supernatural powers; not deliberate bonding of the conveyance body of humans born from a womb in the lands of karmic activity, with a numerable-year lifespan, developed, possessed of right view, restrained-yet-negligent, who have not attained supernatural powers."
"Venerable Sir! By the rise of which karma does deliberate bonding of the conveyance body occur?"
"Gautama! Through energy, activity, and the presence of [requisite] substances, with heedlessness as cause, and depending on karma, activity, state of existence, lifespan, or attainments, through the rise of the karma named 'deliberate [bonding of the] conveyance body' deliberate bonding of the conveyance body occurs."
"Venerable Sir! Is deliberate bonding of the conveyance body partial bonding or complete bonding?"
"Gautama! It is partial bonding, and complete bonding as well."
"Venerable Sir! In terms of time, how long does deliberate bonding of the conveyance body last?"
"Gautama! Complete bonding lasts for one samaya; partial bonding lasts for a minimum of an antarmuhūrta, and a maximum of an antarmuhūrta as well."
"Venerable Sir! In terms of time, how long is the interval of deliberate bonding of the conveyance body?"
"Gautama! The interval of complete bonding is a minimum of an antarmuhūrta, and a maximum of an infinite time—infinite descending and ascending eras in terms of time; in terms of space, infinite worlds—slightly less than half a material cycle. The interval of partial bonding is likewise."
"Venerable Sir! Among these souls who are partial binders, complete binders, and non-binders of the conveyance body, who are fewer, more, equal, or specifically greater compared to which?"
"Gautama! The fewest souls are the complete binders of the conveyance body; partial binders are numerably times as many; non-binders are infinitely times as many."

"Venerable Sir, how many kinds of application-bondage of the fire body (tejas-body) are expounded?"
"Gautama, five kinds are expounded, namely: application-bondage of the fire body of one-sensed beings, application-bondage of the fire body of two-sensed beings, up to application-bondage of the fire body of five-sensed beings."
"Venerable Sir, how many kinds of application-bondage of the fire body of one-sensed beings are expounded?"
"In this expression, the divisions should be stated as in the Ogāhaṇasaṃṭhāṇa (Prajñāpanā chapter on space-retention and shape), up to the application-bondage of the fire body of five-sensed beings who are developed Sarvārthasiddha Anuttaropapātika beyond-kalpa Vaimānika gods, and the application-bondage of the fire body of five-sensed beings who are undeveloped Sarvārthasiddha Anuttaropapātika beyond-kalpa Vaimānika gods."
"Venerable Sir, by the rise of which karma does application-bondage of the fire body occur?"
"Gautama, through energy, conjunction of activity, and the presence of suitable matter, caused by negligence, depending on karma, conjunction of activity, existence, or lifespan, application-bondage of the fire body occurs through the rise of the fire-body-application nāmakarma."
"Venerable Sir, is application-bondage of the fire body a partial bondage or a total bondage?"
"Gautama, it is partial bondage, not total bondage."
"Venerable Sir, how long does application-bondage of the fire body last in terms of time?"
"Gautama, it is expounded to be of two kinds, namely: beginningless and endless, or beginningless and with an end."
"Venerable Sir, how long is the interval of application-bondage of the fire body in terms of time?"
"Gautama, for that which is beginningless and endless, there is no interval; for that which is beginningless and with an end, there is no interval."
"Venerable Sir, among these jīvas who are partial bondagers and non-bondagers of the fire body, which are fewer, more, equal, or specifically greater than which?"
"Gautama, least of all are the jīvas who are non-bondagers of the fire body; those who are partial bondagers are infinitely many times more."

"Venerable Sir! How many kinds of deliberate bondage of the kārmaṇa body are declared?"
"Gautama! Eight kinds are declared, namely: deliberate bondage of the knowledge-obscuring kārmaṇa body, up to deliberate bondage of the obstructing kārmaṇa body."

"Venerable Sir! Through the fruition of which karma does deliberate bondage of the knowledge-obscuring kārmaṇa body occur?"
"Gautama! Through opposition to knowledge, concealment of knowledge, obstruction to knowledge, malice toward knowledge, disrespect toward knowledge, and fraudulent activities regarding knowledge, and through the fruition of the karma named 'deliberate exertion of the knowledge-obscuring kārmaṇa body,' deliberate bondage of the knowledge-obscuring kārmaṇa body occurs."

"Venerable Sir! Through the fruition of which karma does deliberate bondage of the perception-obscuring kārmaṇa body occur?"
"Gautama! Through opposition to perception, concealment of perception, obstruction to perception, malice toward perception, disrespect toward perception, and fraudulent activities regarding perception, and through the fruition of the karma named 'deliberate exertion of the perception-obscuring kārmaṇa body,' deliberate bondage of the perception-obscuring kārmaṇa body occurs."

"Venerable Sir! Through the fruition of which karma does deliberate bondage of the pleasure-feeling kārmaṇa body occur?"
"Gautama! Through compassion toward breathing beings, compassion toward elemental beings, compassion toward living entities, compassion toward sentient beings; through not causing pain, not causing sorrow, not causing anguish, not causing weeping, not beating, and not tormenting many breathing beings, elemental beings, living entities, and sentient beings; and through the fruition of the karma named 'deliberate exertion of the pleasure-feeling kārmaṇa body,' deliberate bondage of the pleasure-feeling kārmaṇa body occurs."

"Venerable Sir! Through the fruition of which karma does deliberate bondage of the unpleasure-feeling kārmaṇa body occur?"
"Gautama! Through causing pain to others, causing sorrow to others, causing anguish to others, causing weeping to others, beating others, tormenting others; through causing pain, causing sorrow, causing anguish, causing weeping, beating, and tormenting many breathing beings, elemental beings, living entities, and sentient beings; and through the fruition of the karma named 'deliberate exertion of the unpleasure-feeling kārmaṇa body,' deliberate bondage of the unpleasure-feeling kārmaṇa body occurs."

"Venerable Sir! Through the fruition of which karma does deliberate bondage of the deluding kārmaṇa body occur?"
"Gautama! Through intense anger, intense pride, intense deceit, intense greed, intense perception-deluding [karma], and intense conduct-deluding [karma], and through the fruition of the karma named 'deliberate exertion of the deluding kārmaṇa body,' deliberate bondage of the deluding kārmaṇa body occurs."

"Venerable Sir! Through the fruition of which karma does deliberate bondage of the hell-being-lifespan kārmaṇa body occur?"
"Gautama! Through great undertaking [of violence], great possessiveness, killing five-sensed beings, and eating meat, and through the fruition of the karma named 'deliberate exertion of the hell-being-lifespan kārmaṇa body,' deliberate bondage of the hell-being-lifespan kārmaṇa body occurs."

"Venerable Sir! Through the fruition of which karma does deliberate bondage of the animal-lifespan kārmaṇa body occur?"
"Gautama! Through deceitfulness, crookedness, false speech, and false weighing and measuring, and through the fruition of the karma named 'deliberate exertion of the animal-lifespan kārmaṇa body,' deliberate bondage of the animal-lifespan kārmaṇa body occurs."

"Venerable Sir! Through the fruition of which karma does deliberate bondage of the human-lifespan kārmaṇa body occur?"
"Gautama! Through natural gentleness, natural humility, compassionate disposition, and lack of envy, and through the fruition of the karma named 'deliberate exertion of the human-lifespan kārmaṇa body,' deliberate bondage of the human-lifespan kārmaṇa body occurs."

"Venerable Sir! Through the fruition of which karma does deliberate bondage of the celestial-lifespan kārmaṇa body occur?"
"Gautama! Through self-restraint with attachment, partial self-restraint, immature austerity, and involuntary shedding [of karma], and through the fruition of the karma named 'deliberate exertion of the celestial-lifespan kārmaṇa body,' deliberate bondage of the celestial-lifespan kārmaṇa body occurs."

"Venerable Sir! Through the fruition of which karma does deliberate bondage of the auspicious name-determining kārmaṇa body occur?"
"Gautama! Through straightforwardness of body, straightforwardness of intention, straightforwardness of speech, and non-fraudulent activities, and through the fruition of the karma named 'deliberate exertion of the auspicious name-determining kārmaṇa body,' deliberate bondage of the auspicious name-determining kārmaṇa body occurs."

"Venerable Sir! Through the fruition of which karma does deliberate bondage of the inauspicious name-determining kārmaṇa body occur?"
"Gautama! Through crookedness of body, crookedness of intention, crookedness of speech, and fraudulent activities, and through the fruition of the karma named 'deliberate exertion of the inauspicious name-determining kārmaṇa body,' deliberate bondage of the inauspicious name-determining kārmaṇa body occurs."

"Venerable Sir! Through the fruition of which karma does deliberate bondage of the high-status kārmaṇa body occur?"
"Gautama! Through absence of pride in birth, absence of pride in family, absence of pride in strength, absence of pride in beauty, absence of pride in austerity, absence of pride in sacred learning, absence of pride in gain, and absence of pride in authority, and through the fruition of the karma named 'deliberate exertion of the high-status kārmaṇa body,' deliberate bondage of the high-status kārmaṇa body occurs."

"Venerable Sir! Through the fruition of which karma does deliberate bondage of the low-status kārmaṇa body occur?"
"Gautama! Through pride in birth, pride in family, pride in strength, pride in beauty, pride in austerity, pride in sacred learning, pride in gain, and pride in authority, and through the fruition of the karma named 'deliberate exertion of the low-status kārmaṇa body,' deliberate bondage of the low-status kārmaṇa body occurs."

"Venerable Sir! Through the fruition of which karma does deliberate bondage of the obstructing kārmaṇa body occur?"
"Gautama! Through obstruction to giving, obstruction to gaining, obstruction to enjoyment, obstruction to repeated enjoyment, and obstruction to energy, and through the fruition of the karma named 'deliberate exertion of the obstructing kārmaṇa body,' deliberate bondage of the obstructing kārmaṇa body occurs."

"Venerable Sir! Is deliberate bondage of the knowledge-obscuring kārmaṇa body partial bondage or complete bondage?"
"Gautama! It is partial bondage, not complete bondage. In this way up to the obstructing [kārmaṇa body]."

"Venerable Sir! How long does deliberate bondage of the knowledge-obscuring kārmaṇa body last in terms of time?"
"Gautama! It is declared to be of two kinds, namely: beginningless and endless, or beginningless and with an end. In this way up to that of the obstructing [kārmaṇa body]."

"Venerable Sir! How long is the interval of deliberate bondage of the knowledge-obscuring kārmaṇa body in terms of time?"
"Gautama! For that which is beginningless and endless, there is no interval; for that which is beginningless and with an end, there is no interval. In this way up to that of the obstructing [kārmaṇa body]."