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Viyahapannatti 5.6

English (machine translation) 5.6

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5.6.244

"How, Venerable Sir, do souls bind karma leading to a short lifespan?"
"Gautama, by killing living beings, by speaking falsehood, and by serving such a śramaṇa or brāhmaṇa with non-pure, unacceptable food, drink, snacks, or fruit—in this way, indeed, souls bind karma leading to a short lifespan."
"How, Venerable Sir, do souls bind karma leading to a long lifespan?"
"Gautama, by not killing living beings, by not speaking falsehood, and by serving such a śramaṇa or brāhmaṇa with pure, acceptable food, drink, snacks, or fruit—in this way, indeed, souls bind karma leading to a long lifespan."
"How, Venerable Sir, do souls bind karma leading to an unfavourable long lifespan?"
"Gautama, by killing living beings, by speaking falsehood, by insulting, blaming, reviling, reproaching, and disrespecting such a śramaṇa or brāhmaṇa, and by serving [them] with undesirable, displeasing food, drink, snacks, or fruit—in this way, indeed, souls bind karma leading to an unfavourable long lifespan."
"How, Venerable Sir, do souls bind karma leading to a favourable long lifespan?"
"Gautama, by not killing living beings, by not speaking falsehood, by honouring, paying homage to, up to attending upon such a śramaṇa or brāhmaṇa, and by serving [them] with desirable, pleasing food, drink, snacks, or fruit—in this way, indeed, souls bind karma leading to a favourable long lifespan."

5.6.245

"Venerable Sir, when a householder is selling merchandise and someone steals the merchandise, is the [sinful] activity of injury incurred by him while searching for the merchandise? Is the activity of possessiveness incurred? Is the activity caused by deceit incurred? Is the activity of non-renunciation incurred? Is the activity caused by false view incurred?"
"Gautama, the activity of injury is incurred, the activity of possessiveness is incurred, the activity caused by deceit is incurred, the activity of non-renunciation is incurred; the activity of false view is sometimes incurred, sometimes not incurred.
If that merchandise is recovered, then afterwards all of those [activities] become attenuated."
"Venerable Sir, when a householder is selling merchandise and a buyer agrees to take the merchandise, but the merchandise has not yet been delivered to him,
Venerable Sir, does the householder incur from that merchandise the activity of injury, up to the activity of false view?
Or does the buyer incur from that merchandise the activity of injury, up to the activity of false view?"
"Gautama, the householder incurs from that merchandise the activity of injury up to the activity of non-renunciation; the activity of false view is sometimes incurred, sometimes not incurred. For the buyer, all of those are attenuated."
"Venerable Sir, when a householder is selling merchandise and a buyer agrees to take the merchandise, and the merchandise has been delivered to him,
Venerable Sir, does the buyer incur from that merchandise the activity of injury, up to the activity of false view?
Or does the householder incur from that merchandise the activity of injury, up to the activity of false view?"
"Gautama, the buyer incurs the lower four activities from that merchandise; the activity of false view is contingent.
For the householder, all of those are attenuated."
"Venerable Sir, when a householder is selling merchandise and a buyer agrees to take the merchandise, but the money has not yet been delivered to him,
Venerable Sir, does the buyer incur from that money the activity of injury, up to the activity of false view?
Or does the householder incur from that money the activity of injury, up to the activity of false view?"
"Gautama, the buyer incurs the lower four activities from that money; the activity of false view is contingent.
For the householder, all of those are attenuated."
"Venerable Sir, when a householder is selling merchandise and a buyer agrees to take the merchandise, and the money has been delivered to him,
Venerable Sir, does the householder incur from that money the activity of injury, up to the activity of false view?
Or does the buyer incur from that money the activity of injury, up to the activity of false view?"
"Gautama, the householder incurs from that money the activity of injury up to the activity of non-renunciation; the activity of false view is sometimes incurred, sometimes not incurred. For the buyer, all of those are attenuated."
"Venerable Sir, when the fire-body has just been ignited, does it have more karma, more activity, more influx, and more feeling? And when it dwindles moment by moment, becoming charcoal, embers, and ash at the final moment of its time, does it thereafter have less karma, less activity, less influx, and less feeling?"
"Yes, Gautama. When the fire-body has just been ignited, it is indeed so."

5.6.246

"Venerable Sir! A man touches a bow; having touched [it], he touches an arrow; having touched [it], he takes up a stance; having taken up a stance, he draws the arrow all the way to his ear; he shoots the arrow high into the sky.
Then that arrow, having been shot high into the sky, strikes, rolls, pierces, crushes, collides with, torments, distresses, displaces from one position to another, [and] deprives of life whatever beings endowed with breath, entities, living beings, and sentient creatures are there. Then, Venerable Sir, how many activities does that man incur?"
"Gautama! In so far as that man touches the bow, touches the arrow, takes up a stance, draws the arrow all the way to his ear, [and] shoots the arrow high into the sky, up to that point that man is affected by five activities: bodily activity, instrumental activity, hateful activity, harmful activity, and life-depriving activity. Furthermore, those living beings from whose bodies the bow was fashioned are also affected by five activities, from bodily activity onwards. Likewise, the back of the bow is affected by five activities, the bowstring by five, the sinew by five, the arrow by five—the shaft, the fletching, the point, [and] the sinew by five."

5.6.247

"Now, when that arrow, falling downwards naturally by virtue of its own heaviness, weight, [and] total mass, deprives of life whatever beings endowed with breath […] up to living beings are there, up to that point how many activities does that man incur?"
"Gautama! In so far as that arrow, by its own heaviness […] up to deprives of life, up to that point that man is affected by four activities, beginning with bodily activity. The living beings from whose bodies the bow was fashioned are also affected by four activities; the back of the bow by four; the bowstring by four; the sinew by four; the arrow by five—the shaft, the fletching, the point, [and] the sinew by five. And those living beings that fall within the sweep of [the arrow] falling downwards are also affected by five activities, from bodily activity onwards."

5.6.248

"Venerable Sir! Other teachers declare […] up to propound thus: 'Just as a young man might hold a young woman hand in hand, or as the hub of a wheel might be fitted with spokes, in that very manner, up to four or five hundred yojanas, the human world is densely crowded with human beings.'
Venerable Sir, how is that so?"
"Gautama! What those other teachers declare […] up to that the human world is densely crowded with human beings—those who said so, said falsely. But I, Gautama, declare […] up to propound thus: Just as a young man might hold a young woman hand in hand, or as the hub of a wheel might be fitted with spokes, in that very manner, up to four or five hundred yojanas, the hell world is densely crowded with inhabitants of hell."

5.6.249

"Venerable Sir! Are the inhabitants of hell capable of transforming into a single form? Are they capable of transforming into multiple forms?"
"Gautama! They are capable of transforming into a single form, and they are capable of transforming into multiple forms. As the passage in the Jīvâbhigama [runs], so it should be understood, up to having transformed, striking one another's bodies again and again, they activate sensations: bright, vast, intense, rough, bitter, harsh, cruel, fierce, severe, painful, difficult to bear, [and] intolerable."

5.6.250

"If [a monk] sets his mind [on the thought] that food prepared specifically for monks is blameless, [and] he dies without having confessed and repented of that position, there is no spiritual attainment for him; if he dies having confessed and repented of that position, there is spiritual attainment for him.
In this manner it should be understood [concerning] food bought for [monks], food set aside, food prepared [for monks], food for travelling in a wilderness, famine-food, rain-food, food for the sick, food from a lodging-provider, [and] food from a king.
If, [believing] that food prepared specifically for monks is blameless, he consumes it himself, [and] he dies without having confessed and repented of that position, there is no spiritual attainment for him; if he dies having confessed and repented of that position, there is spiritual attainment for him.
This too is just the same, up to food from a king.
If, [believing] that food prepared specifically for monks is blameless, he causes it to be given to one another, [and] he dies without having confessed and repented of that position, there is no spiritual attainment for him; if he dies having confessed and repented of that position, there is spiritual attainment for him.
This too is just the same, up to food from a king.
If he propounds among a multitude of people that food prepared specifically for monks is blameless, [and] he dies without having confessed and repented of that position, there is no spiritual attainment for him; if he dies having confessed and repented of that position, there is spiritual attainment for him.
This too is just the same, up to food from a king."

5.6.251

"Venerable Sir! In how many rebirths does an ācārya or upādhyāya, unwearyingly supporting the troop in his own sphere of duties [and] unwearyingly assisting it, attain liberation […] up to make an end of all suffering?"
"Gautama! A certain one attains liberation in that very rebirth, a certain one attains liberation in a second rebirth, but he does not exceed a third rebirth."

5.6.252

"Venerable Sir! One who slanders another with a false, unfounded accusation—what manner of karmas does he perform?"
"Gautama! One who slanders another with a false, nonexistent accusation performs karmas of that very same nature. Wherever he goes, there he experiences them; then afterwards he experiences them."
"So it is, Venerable Sir! So it is, Venerable Sir!" [said Gautama].

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