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Viyahapannatti 1.8

English (machine translation) 1.8

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1.8.85

"Venerable Sir! Does an entirely ignorant human bind lifespan of hell-beings? Lifespan of animals? Lifespan of humans? Lifespan of celestial beings? Having bound lifespan of hell-beings, is he reborn among hell-beings? Having bound lifespan of animals, is he reborn among animals? Having bound lifespan of humans, is he reborn among humans? Having bound lifespan of celestial beings, is he reborn in the celestial realms?"
"Gautama! An entirely ignorant human binds lifespan of hell-beings also, binds lifespan of animals also, binds lifespan of humans also, binds lifespan of celestial beings also. Having bound lifespan of hell-beings, he is reborn among hell-beings; having bound lifespan of animals, he is reborn among animals; having bound lifespan of humans, he is reborn among humans; having bound lifespan of celestial beings, he is reborn in the celestial realms."

1.8.86

"Venerable Sir! Does an entirely wise human bind lifespan of hell-beings? Lifespan of animals? Lifespan of humans? Lifespan of celestial beings? Having bound lifespan of hell-beings, is he reborn among hell-beings? Having bound lifespan of animals, is he reborn among animals? Having bound lifespan of humans, is he reborn among humans? Having bound lifespan of celestial beings, is he reborn in the celestial realms?"
"Gautama! An entirely wise human sometimes binds lifespan, sometimes does not bind [lifespan]. If he binds, he does not bind lifespan of hell-beings, does not bind lifespan of animals, does not bind lifespan of humans, [but] binds lifespan of celestial beings; he is not reborn among hell-beings having bound lifespan of hell-beings, not reborn among animals having bound lifespan of animals, not reborn among humans having bound lifespan of humans, [but] is reborn among celestial beings having bound lifespan of celestial beings."
"For what reason, [Venerable Sir], up to: having bound lifespan of celestial beings, is he reborn among celestial beings?"
"Gautama! For an entirely wise human, only two destinies are declared, namely: the end of worldly existence, and rebirth in the heavens. For that reason, Gautama, up to: having bound lifespan of celestial beings, he is reborn among celestial beings."
"Venerable Sir! Does a partially wise human bind lifespan of hell-beings? Lifespan of animals? Lifespan of humans? Lifespan of celestial beings? Having bound lifespan of hell-beings, is he reborn among hell-beings? Having bound lifespan of animals, is he reborn among animals? Having bound lifespan of humans, is he reborn among humans? Having bound lifespan of celestial beings, is he reborn among celestial beings?"
"Gautama! A partially wise human does not bind lifespan of hell-beings, does not bind lifespan of animals, does not bind lifespan of humans, [but] binds lifespan of celestial beings; he is not reborn among hell-beings having bound lifespan of hell-beings, not reborn among animals having bound lifespan of animals, not reborn among humans having bound lifespan of humans, [but] is reborn among celestial beings having bound lifespan of celestial beings."
"For what reason, [Venerable Sir], up to: having bound lifespan of celestial beings, is he reborn among celestial beings?"
"Gautama! A partially wise human, having heard and understood even a single noble, righteous, good word in the presence of such a śramaṇa or brāhmaṇa, partially abstains and partially does not abstain, partially renounces and partially does not renounce.
On account of that partial abstention and partial renunciation, he does not bind lifespan of hell-beings, up to: having bound lifespan of celestial beings, he is reborn among celestial beings. For that reason, up to: having bound lifespan of celestial beings, he is reborn among celestial beings."

1.8.87

"Venerable Sir! If a man whose livelihood is hunting deer, whose intention is towards deer, whose mind is fixed on deer, having gone for the killing of deer into a marsh, a lake, water, a thicket of grass, a water-encircled spot, a dark recess, an abyss, an impassable abyss, a mountain, an impassable mountain, a forest, or an impassable forest, thinking 'there is a deer', sets a snare-trap for the killing of a certain deer—then, Venerable Sir, with how many activities is that man affected?"
"Gautama! Sometimes he is affected with three activities, sometimes with four activities, sometimes with five activities."
"For what reason, Venerable Sir, is it said: 'Sometimes he is affected with three activities, sometimes with four activities, sometimes with five activities'?"
"Gautama! One who is capable of setting [the trap], but not of binding, nor of killing—to that extent that man is touched by three activities: bodily activity, activity involving implements, and hateful activity.
One who is capable of setting [the trap] and also of binding, but not of killing—to that extent that man is touched by four activities: bodily activity, activity involving implements, hateful activity, and tormenting activity.
One who is capable of setting [the trap], and also of binding, and also of killing—to that extent that man is touched by five activities: bodily activity, activity involving implements, hateful activity, tormenting activity, and the activity of taking life. For that reason, Gautama, it is said: 'Sometimes he is affected with three activities, sometimes with four activities, sometimes with five activities.'"

1.8.88

"Venerable Sir! If a man, having heaped up grasses in a marsh or up to an impassable forest, applies fire—to that extent, Venerable Sir, with how many activities is that man affected?"
"Gautama! Sometimes he is affected with three activities, sometimes with four activities, sometimes with five activities."
"For what reason, Venerable Sir, is it said: 'Sometimes he is affected with three activities, sometimes with four activities, sometimes with five activities'?"
"Gautama! One who is capable of heaping up, but not of applying [fire], nor of burning—to that extent that man is touched by three activities: bodily activity, activity involving implements, and hateful activity.
One who is capable of heaping up and also of applying [fire], but not of burning—to that extent that man is touched by four activities: bodily activity, activity involving implements, hateful activity, and tormenting activity.
One who is capable of heaping up, and also of applying [fire], and also of burning—to that extent that man is touched by five activities: bodily activity, activity involving implements, hateful activity, tormenting activity, and the activity of taking life. For that reason, Gautama, it is said: 'Sometimes he is affected with three activities, sometimes with four activities, sometimes with five activities.'"

1.8.89

"Venerable Sir! If a man whose livelihood is deer-hunting, whose intention is towards deer, whose mind is set upon deer, goes to kill deer in a swamp, or […] up to an impassable forest, and thinking, 'These are deer,' shoots an arrow to kill a certain deer, then, Venerable Sir, with how many actions is that man affected?"
"Gautama! He may be affected by three actions, he may be affected by four actions, or he may be affected by five actions."
"For what reason, Venerable Sir, is it said: 'He may be affected by three actions, he may be affected by four actions, or he may be affected by five actions'?"
"Gautama! If he is one who discharges [the arrow]—not piercing, not killing—for that long that man is touched by three actions: bodily, instrumental, and malicious.
If he is one who discharges and also pierces—not killing—for that long that man is touched by four actions: bodily, instrumental, malicious, and tormenting.
If he is one who discharges, also pierces, and also kills, for that long that man is touched by five actions: bodily, instrumental, malicious, tormenting, and life-depriving action. For that reason, Gautama, it is said: 'He may be affected by three actions, he may be affected by four actions, or he may be affected by five actions.'"

1.8.90

"Venerable Sir! If a man, in a swamp, or […] up to an impassable forest, whose livelihood is deer-hunting, whose intention is towards deer, whose mind is set upon deer, goes to kill deer, and thinking, 'These are deer,' should stand having drawn the arrow up to his ear to kill a certain deer; and another man, approaching from behind, should cut off his head with a sword by his own hand; and that arrow, due to that very prior stretching, should pierce that deer—then, Venerable Sir, is that man touched by hostility towards the deer or touched by hostility towards the man?"
"Gautama! The one who kills the deer is touched by hostility towards the deer; the one who kills the man is touched by hostility towards the man."
"For what reason, Venerable Sir, is it said: 'The one who kills the deer is touched by hostility towards the deer; the one who kills the man is touched by hostility towards the man'?"
"Is it not so, Gautama, that it should be said: 'What is being done is done; what is being fitted [to the bowstring] is fitted; what is being accomplished is accomplished; what is being discharged is discharged'?"
"Yes, Lord! It should be said: 'What is being done is done; what is being fitted is fitted; what is being accomplished is accomplished; what is being discharged is discharged.'"
"For that reason, Gautama, it is said: 'The one who kills the deer is touched by hostility towards the deer; the one who kills the man is touched by hostility towards the man.'
If [the injured one] dies within six months, [the killer] is touched by five actions: bodily, instrumental, malicious, tormenting, and life-depriving action. If he dies beyond six months, [the assailant] is touched by four actions: bodily, instrumental, malicious, and tormenting."

1.8.91

"Venerable Sir! If a man should strike another man with a spear, or cut off his head with a sword by his own hand, then, Venerable Sir, with how many actions is that man affected?"
"Gautama! As long as that man strikes that man with a spear, or cuts off his head with a sword by his own hand, for that long that man is touched by five actions: bodily, instrumental, malicious, tormenting, and life-depriving action.
And by being an immediate killer and by having a callous attitude, he is touched by hostility towards the man."

1.8.92

"Venerable Sir! If two men of equal strength, equal complexion, equal age, and possessing identical equipment and implements fight a battle with each other, therein one man conquers and one man is defeated. How is this so, Venerable Sir?"
"Gautama! The one with energy conquers, and the one without energy is defeated."
"For what reason, Venerable Sir, is it said: 'The one with energy conquers, and the one without energy is defeated'?"
"Gautama! He for whom karmas that obstruct energy are not bound, not touched, not rendered invariable, not done, not established, not intensely settled, not fully acquired, not risen, but are subsided—he conquers.
He for whom karmas that obstruct energy are bound, touched, rendered invariable, done, established, intensely settled, fully acquired, and risen, and are not subsided—that man is defeated. For that reason, Gautama, it is said: 'The one with energy conquers, and the one without energy is defeated.'"

1.8.93

“Venerable Sir, are jīvas with energy or without energy?”
“Gautama, they are both with energy and without energy.”
“For what reason, Venerable Sir, is it said: ‘Are jīvas both with energy and without energy’?”
“Gautama, jīvas are declared to be of two kinds, namely: those involved in worldly existence and those not involved in worldly existence.
Among them, those that are not involved in worldly existence are the liberated souls. Liberated souls are without energy. Among them, those that are involved in worldly existence are declared to be of two kinds, namely: those who have attained the state of śaileśī and those who have not attained the state of śaileśī.
Among them, those who have attained the state of śaileśī are with energy by virtue of potential energy, but without energy by virtue of kinetic energy.
Among them, those who have not attained the state of śaileśī are with energy by virtue of potential energy, and both with energy and without energy by virtue of kinetic energy.
For that reason, Gautama, it is said: ‘Jīvas are declared to be of two kinds, namely: both with energy and without energy.’
“Venerable Sir, are inhabitants of hell with energy or without energy?”
“Gautama, inhabitants of hell are with energy by virtue of potential energy, and both with energy and without energy by virtue of kinetic energy.”
“For what reason, Venerable Sir, is it said: ‘Are inhabitants of hell with energy by virtue of potential energy, and both with energy and without energy by virtue of kinetic energy’?”
“Gautama, those inhabitants of hell who possess exertion, action, strength, energy, and manly prowess, those inhabitants of hell are with energy both by virtue of potential energy and by virtue of kinetic energy.
Those inhabitants of hell who do not possess exertion, action, strength, energy, and manly prowess, those inhabitants of hell are with energy by virtue of potential energy, but without energy by virtue of kinetic energy. For that reason, Gautama, it is said: ‘Inhabitants of hell are with energy by virtue of potential energy, and both with energy and without energy by virtue of kinetic energy.’
As for the inhabitants of hell, so up to the five-sensed animals.
“Venerable Sir, are human beings with energy or without energy?”
“Gautama, they are both with energy and without energy.”
“For what reason, Venerable Sir, is it said: ‘Are human beings both with energy and without energy’?”
“Gautama, human beings are declared to be of two kinds, namely: those who have attained the state of śaileśī and those who have not attained the state of śaileśī.
Among them, those who have attained the state of śaileśī are with energy by virtue of potential energy, but without energy by virtue of kinetic energy. Among them, those who have not attained the state of śaileśī are with energy by virtue of potential energy, and both with energy and without energy by virtue of kinetic energy. For that reason, Gautama, it is said: ‘Human beings are both with energy and without energy.’
Vāṇamantaras, Jyotiṣkas, and Vaimānikas are as the inhabitants of hell.”
“Truly so, Venerable Sir! Truly so, Venerable Sir!” So saying, […] he continues to dwell.

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