Exploring the Path - Pāli Course

… “Here now, Ānanda, you (all) should listen to the Tathāgata’s explanation of the great exposition of kamma.”

“It is the right time for this, Bhagavā, it is the moment when the Wellgone One should explain the great exposition of kamma. Having heard it from the Bhagavā the Bhikkhus will keep it in mind.”

“Then listen, Ānanda, attend carefully and I will speak.”

“Yes, Bhante,” replied the Venerable Ānanda to the Bhagavā.

The Bhagavā spoke thus:

“There are four kinds of person, Ānanda, that can be found in this world. What four?

There is, Ānanda, someone who kills living beings, takes what is not given, performs sexual misconduct, speaks falsehood, utters malicious speech, abuses and utters useless talk and gossip. One is covetous, one’s mind is inundated with ill will and one maintains wrong view. On the dissolution of the body, after death, such a person reappears in the lower fields, in a state of suffering, in hell.

Again, Ānanda, there is someone who kills living beings, takes what is not given, performs sexual misconduct, speaks falsehood, utters malicious speech, abuses and utters useless talk and gossip. One is covetous, one’s mind is inundated with ill will and one maintains wrong view. On the dissolution of the body, after death, such a person reappears in a happy condition, in heavenly fields.

And there is, Ānanda, someone who abstains from killing living beings, abstains from taking what is not given, abstains from sexual misconduct, abstains from speaking falsehood, from uttering malicious speech, abstains from abusing and abstains from uttering useless talk and gossip. One is not covetous, one’s mind is not inundated with ill will and one upholds right view. On the dissolution of the body, after death, such a person reappears in a happy condition, in heavenly fields.

Again, Ānanda, there is someone who abstains from killing living beings, abstains from taking what is not given, abstains from sexual misconduct, abstains from speaking falsehood, from uttering malicious speech, abstains from abusing and abstains from uttering useless talk and gossip. One is not covetous, one’s mind is not inundated with ill will and one upholds right view. On the dissolution of the body, after death, such a person reappears in the lower fields, in a state of suffering, in hell.

Now, Ānanda, there are certain recluses and Brahmins who in consequence of energetic ardour, exertion, zeal, diligence and correct mental application achieve such mental concentration that, while one’s mind is thus focused, with the divine eye, which is purified and surpasses the human, one sees that a certain person here – who kills living beings, takes what is not given, performs sexual misconduct, speaks falsehood, utters malicious speech, abuses and utters useless talk and gossip, is covetous, with a mind inundated with ill will one maintains wrong view. On the dissolution of the body, after death, such one witnesses this person reappearing in the lower fields, in a state of suffering, in hell.

Then one claims the following:

‘Friend, there are certainly evil deeds and there are results of evil conduct. I witnessed a person here – who killed living beings, took what was not given, … and maintained wrong view. On the dissolution of the body, after death, I witnessed this person reappearing in the lower fields, in a state of suffering, in hell.’

Then one claims the following:

‘Indeed, friend someone who kills living beings, takes what is not given, … and maintains wrong view on the dissolution of the body, after death, reappears in the lower fields, in a state of suffering, in hell. Those who discern thus know correctly, those who do not acknowledge this, have a false perception.’

Thus one tenaciously sticks to what one has noticed oneself, to what one has seen oneself, to what one has found out oneself, one adheres to firmly, being attached to and defines: ‘this only is the truth, anything else is false.’

Now, Ānanda, there are recluses and Brahmins who in consequence of energetic ardour, exertion, zeal, diligence and correct mental application achieve such mental concentration that, while one’s mind is thus focused, with the divine eye, which is purified and surpasses the human, one sees that a certain person here – who kills living beings, takes what is not given, … maintains wrong view. On the dissolution of the body, after death, one witnesses this person reappearing in a happy condition, in heavenly fields.

Then one claims the following: ‘Friend, there are certainly evil deeds and there are results of evil conduct. I witnessed a person here – who kills living beings, takes what was not given, … and maintains wrong view. On the dissolution of the body, after death, I witnessed this person reappearing in a happy condition, in heavenly fields.

Then one claims the following:

‘Indeed, friend someone who kills living beings, takes what is not given, … and maintains wrong view on the dissolution of the body, after death, reappears in a happy condition, in heavenly fields. Those who discern thus know correctly, those who do not acknowledge this, have a false perception.’

Thus one tenaciously sticks to what one has noticed oneself, to what one has seen oneself, to what one has found out oneself, one adheres to firmly, being attached to and defines: ‘this only is the truth, anything else is false.’

Now, Ānanda, there are recluses and Brahmins who in consequence of energetic ardour, exertion, zeal, diligence and correct mental application achieve such mental concentration that, while one’s mind is thus focused, with the divine eye, which is purified and surpasses the human, one sees that a certain person here – who abstains from killing living beings, abstains from taking what is not given, abstains from sexual misconduct, abstains from speaking falsehood, from uttering malicious speech, abstains from abusing and abstains from uttering useless talk and gossip. One is not covetous, one’s mind is not inundated with ill will and one upholds right view. On the dissolution of the body, after death, such he witnesses this person reappearing in a happy condition, in heavenly fields.

Then one claims the following: ‘Friend, there are certainly wholesome deeds and there are results of good conduct. I witnessed a person here – who abstains from killing living beings, abstains from taking what was not given, … and maintains right view. On the dissolution of the body, after death, I witnessed this person reappearing in a happy condition, in heavenly fields.’

Then one claims the following: ‘Indeed, friend all those who abstain from killing living beings, abstain from taking what is not given, … and maintain right view on the dissolution of the body, after death, reappear in a happy condition, in heavenly fields. Those who discern thus know correctly, those who do not acknowledge this, have a false perception.’

Thus one tenaciously sticks to what one has noticed oneself, to what one has seen oneself, to what one has found out oneself, one adheres to firmly, being attached to and defines: ‘this only is the truth, anything else is false.’

Now, Ānanda, there are recluses and Brahmins who in consequence of energetic ardour, exertion, zeal, diligence and correct mental application achieve such mental concentration that, while one’s mind is thus focused, with the divine eye, which is purified and surpasses the human, one sees that a certain person here – who abstains from killing living beings, … maintains right view. On the dissolution of the body, after death, such one witnesses this person on the dissolution of the body, after death, reappearing in the lower fields, in a state of suffering, in hell.

Then one claims the following: ‘Friend, truly there is nothing like wholesome deeds and there are no results of good conduct. I witnessed a person here – who abstains from killing living beings, abstains from taking what was not given, … and maintains right view. On the dissolution of the body, after death, reappears in the lower fields, in a state of suffering, in hell.

Then one claims the following: ‘Indeed, friend, all those who abstain from killing living beings, abstain from taking what is not given, … and upholds right view. On the dissolution of the body, after death, reappear in the lower fields, in a state of suffering, in hell. Those who discern thus know correctly, those who do not acknowledge this, have a false perception.’

Thus one tenaciously sticks to what one has noticed oneself, to what one has seen oneself, to what one has found out oneself, one adheres to firmly, being attached to and defines: ‘this only is the truth, anything else is false.’

So here, Ānanda, when a recluse or Brāhmiṇ claims the following: ‘Friend, there are certainly evil deeds and there are results of evil conduct!’

Then I consent to this.

Also when one says the following: ‘I witnessed a person here – who kills living beings, takes what was not given, … and maintains wrong view. On the dissolution of the body, after death, I witnessed this person reappearing in the lower fields, in a state of suffering, in hell.’

I also consent to that.

And then one claims the following: ‘Indeed, friend all those who kill living beings, take what is not given, … and maintain wrong view on the dissolution of the body, after death, reappear in the lower fields, in a state of suffering, in hell.’

I do not consent to this.

And then one says: ‘Those who discern thus know correctly, those who do not acknowledge this, have a false perception.’

And I do not consent to that either.

Thus one tenaciously sticks to what one has noticed oneself, to what one has seen oneself, to what one has found out oneself, one adheres to firmly, being attached to and defines: ‘this only is the truth, anything else is false.’

I also do not consent to this.

Why is this so?

It is, Ānanda, because the knowledge of the Tathāgata about the great exposition of kamma by is otherwise.

So here, Ānanda, when a recluse or Brāhmiṇ claims the following: ‘Friend, truly there is nothing like evil deeds and there are no results of evil conduct.’

I do not consent to this.

And then one says: ‘I witnessed a person here – who kills living beings, takes what was not given, … and maintains wrong view.

On the dissolution of the body, after death, I witnessed this person reappearing in a happy condition, in heavenly fields.’

I consent to this.

Then one claims the following: ‘Indeed, friend all those who kill living beings, take what is not given, … and maintain wrong view on the dissolution of the body, after death, reappear in a happy condition, in heavenly fields.’

I do not consent to this.

And then one says: ‘Those who discern thus know correctly, those who do not acknowledge this, have a false perception.’

And I do not consent to that either.

Thus one tenaciously sticks to what one has noticed oneself, to what one has seen oneself, to what one has found out oneself, one adheres to firmly, being attached to and defines: ‘this only is the truth, anything else is false.’

I do not consent to this.

Why is this so?

It is, Ānanda, because the knowledge of the Tathāgata about the great exposition of kamma by is otherwise.

So here, Ānanda, when a recluse or Brāhmiṇ claims the following: ‘Friend, there are certainly wholesome deeds and there are results of good conduct.’

I consent to this.

Then one claims the following: ‘I witnessed a person here – who abstains from killing living beings, abstains from taking what was not given, … and maintains right view. On the dissolution of the body, after death, I witnessed this person reappearing in a happy condition, in heavenly fields.’

I also consent to this.

Then one says the following: ‘Indeed, friend all those who abstain from killing living beings, abstain from taking what is not given, … and maintain right view on the dissolution of the body, after death, reappear in a happy condition, in heavenly fields.’

I do not consent to this.

Then one says the following: ‘Those who discern thus know correctly, those who do not acknowledge this, have a false perception.’

And I do not consent to that either.

Thus one tenaciously sticks to what one has noticed oneself, to what one has seen oneself, to what one has found out oneself, one adheres to firmly, being attached to and defines: ‘this only is the truth, anything else is false.’

I do not consent to this.

Why is this so?

It is, Ānanda, because the knowledge of the Tathāgata about the great exposition of kamma by is otherwise.

So here, Ānanda, when a recluse or Brāhmiṇ claims the following: ‘Friend, truly there is nothing like wholesome deeds and there are no results of good conduct.’

I do not consent to this.

And then one says: I witnessed a person here – who abstains from killing living beings, abstains from taking what was not given, … and maintains right view. On the dissolution of the body, after death, reappears in the lower fields, in a state of suffering, in hell.’

Then I consent to this.

And then one claims the following: ‘Indeed, friend, all those who abstain from killing living beings, abstains from taking what is not given, … and upholds right view. On the dissolution of the body, after death, reappear in the lower fields, in a state of suffering, in hell.’

I do not consent to this.

And then one says the following: ‘Those who discern thus know correctly, those who do not acknowledge this, have a false perception.’

And I do not consent to that either.

Thus one tenaciously sticks to what one has noticed oneself, to what one has seen oneself, to what one has found out oneself, one adheres to firmly, being attached to and defines: ‘this only is the truth, anything else is false.’

I do not consent to this.

Why is this so?

It is, Ānanda, because the knowledge of the Tathāgata about the great exposition of kamma by is otherwise.

It is thus, Ānanda, in respect to the person who kills living beings, takes what is not given … and upholds wrong view, on the dissolution of the body, after death, reappears in the lower fields, in a state of suffering, in hell, one either performed an evil deed which is being experienced as painful earlier, or one performed an evil deed which is being experienced as painful later on, or one picked up or maintained wrong view at the moment of death.

Due to that on the dissolution of the body, after death, one reappears in the lower fields, in a state of suffering, in hell, someone who kills living beings, takes what is not given … and upholds wrong view will encounter the result of that either in this very life, in the next or in some subsequent existence.

It is thus, Ānanda, in respect to the person who kills living beings, takes what is not given … and upholds wrong view, on the dissolution of the body, after death, reappears in a happy condition, in heavenly fields, one either earlier performed a wholesome deed which is being experienced as pleasantness, or one performed a wholesome deed which is being experienced as pleasant later on, or one picked up or maintained right view at the moment of death.

Due to that on the dissolution of the body, after death, one reappears in a happy condition, in heavenly fields, someone who kills living beings, takes what is not given … and upholds wrong view will encounter the result of that either in this very life, in the next or in some subsequent existence.

It is thus, Ānanda, in respect to the person who abstains from killing living beings, abstains from taking what is not given … and upholds right view, on the dissolution of the body, after death, reappears in a happy condition, in heavenly fields, one either earlier performed a wholesome deed which is being experienced as pleasantness, or one performed a wholesome deed which is being experienced as pleasant later on, or one acquired or maintained right view at the moment of death.

Due to that on the dissolution of the body, after death, one reappears in a happy condition, in heavenly fields, someone who abstains from killing living beings, abstains from taking what is not given … and upholds right view will encounter the result of that either in this very life, in the next or in some subsequent existence.

It is thus, Ānanda, in respect to the person who abstains from killing living beings, abstains from taking what is not given … and upholds right view, on the dissolution of the body, after death, reappears in the lower fields, in a state of suffering, in hell, one either performed an evil deed which is being experienced as painful earlier, or one performed an evil deed which is being experienced as painful later on, or one picked up or maintained wrong view at the moment of death.

Due to that on the dissolution of the body, after death, one reappears in the lower fields, in a state of suffering, in hell, someone who abstains from killing living beings, abstains from taking what is not given … and upholds right view will encounter the result of that either in this very life, in the next or in some subsequent existence.

In this way, Ānanda, there is kamma that is incapable and appears incapable, there is kamma is incapable and appears capable, and there is kamma that is capable and appears capable, and there is kamma that seems capable and appears incapable.”

Thus spoke the Bhagavā.

The Venerable Ānanda was delighted with what the Bhagavā had said and approved it.

*Mahākammavibhaṅasuttaṃ: Mahā + kamma + vibhaṅa + suttaṃ: Great + kamma + explanation, determination + sutta.