Exploring the Path - Pāli Course

… ¹ “Sace tumhe, ānanda, suṇeyyātha tathāgatassa mahākammavibhaṅgaṃ vibhajantassā’’ti.

‘‘Etassa, bhagavā, kālo, etassa, sugata, kālo yaṃ bhagavā mahākammavibhaṅgaṃ vibhajeyya. Bhagavato sutvā bhikkhū dhāressantī’’ti. ‘‘

Tenahānanda, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī’’ti.

‘‘Evaṃ, bhante’’ti kho āyasmā ānando bhagavato paccassosi.

Bhagavā etadavoca –

… “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:

‘‘Cattārome, ānanda, puggalā santo saṃvijjamānā lokasmiṃ. Katame cattāro?

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

Idhānanda, ekacco puggalo idha pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti, ²

abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhi hoti.

So kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

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.

Idha panānanda, ekacco puggalo idha pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti,

abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhi hoti.

So kāyassa bhedā paraṃ maraṇā

sugatiṃ saggaṃ lokaṃ upapajjati.

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.

Idhānanda, ekacco puggalo idha pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti,

musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti,

anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhi hoti.

So kāyassa bhedā paraṃ maraṇā

sugatiṃ saggaṃ lokaṃ upapajjati.

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.

Idha panānanda, ekacco puggalo idha pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti,

musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti,

anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhi hoti.

So kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

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.

Idhānanda, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya

tathārūpaṃ cetosamādhiṃ phusati yathāsamāhite citte dibbena cakkhunā

visuddhena atikkantamānusakena amuṃ puggalaṃ passati –

idha pāṇātipātiṃ adinnādāyiṃ kāmesumicchācāriṃ musāvādiṃ pisuṇavācaṃ pharusavācaṃ samphappalāpiṃ

abhijjhāluṃ byāpannacittaṃ micchādiṭṭhiṃ

kāyassa bhedā paraṃ maraṇā

passati apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannaṃ.

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.

So evamāha –

‘atthi kira, bho, pāpakāni kammāni, atthi duccaritassa vipāko.

Amāhaṃ puggalaṃ addasaṃ idha pāṇātipātiṃ adinnādāyiṃ …pe… micchādiṭṭhiṃ

kāyassa bhedā paraṃ maraṇā passāmi apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapanna’nti.

So evamāha –

‘yo kira, bho, pāṇātipātī adinnādāyī …pe… micchādiṭṭhi,

sabbo so kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

Ye evaṃ jānanti, te sammā jānanti; ye aññathā jānanti, micchā tesaṃ ñāṇa’nti.

Iti so yadeva tassa sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadeva tattha thāmasā parāmāsā abhinivissa voharati –

‘idameva saccaṃ, moghamañña’’’nti.

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.’

Idha panānanda, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya

tathārūpaṃ cetosamādhiṃ phusati yathāsamāhite citte dibbena cakkhunā

visuddhena atikkantamānusakena amuṃ puggalaṃ passati –

idha pāṇātipātiṃ adinnādāyiṃ …pe… micchādiṭṭhiṃ,

kāyassa bhedā paraṃ maraṇā passati sugatiṃ saggaṃ lokaṃ upapannaṃ.

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.

So evamāha –

‘natthi kira, bho, pāpakāni kammāni, natthi duccaritassa vipāko.

Amāhaṃ puggalaṃ addasaṃ –

idha pāṇātipātiṃ adinnādāyiṃ …pe… micchādiṭṭhiṃ,

kāyassa bhedā paraṃ maraṇā passāmi sugatiṃ saggaṃ lokaṃ upapanna’nti.

So evamāha –

‘yo kira, bho, pāṇātipātī adinnādāyī …pe… micchādiṭṭhi,

sabbo so kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.

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.

Ye evaṃ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṃ ñāṇa’nti.

Iti so yadeva tassa sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadeva tattha thāmasā parāmāsā abhinivissa voharati –

‘idameva saccaṃ, moghamañña’’’nti.

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.’

Idhānanda, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya

tathārūpaṃ cetosamādhiṃ phusati yathāsamāhite citte dibbena cakkhunā visuddhena atikkantamānusakena amuṃ puggalaṃ passati –

idha pāṇātipātā paṭivirataṃ adinnādānā paṭivirataṃ kāmesumicchācārā paṭivirataṃ musāvādā paṭivirataṃ pisuṇāya vācāya paṭivirataṃ pharusāya vācāya paṭivirataṃ samphappalāpā paṭivirataṃ

anabhijjhāluṃ abyāpannacittaṃ sammādiṭṭhiṃ,

kāyassa bhedā paraṃ maraṇā passati sugatiṃ saggaṃ lokaṃ upapannaṃ.

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.

So evamāha –

‘atthi kira, bho, kalyāṇāni kammāni, atthi sucaritassa vipāko.

Amāhaṃ puggalaṃ addasaṃ –

idha pāṇātipātā paṭivirataṃ adinnādānā paṭivirataṃ …pe… sammādiṭṭhiṃ,

kāyassa bhedā paraṃ maraṇā passāmi sugatiṃ saggaṃ lokaṃ upapanna’nti.

So evamāha –

‘yo kira, bho, pāṇātipātā paṭivirato adinnādānā paṭivirato …pe… sammādiṭṭhi

sabbo so kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.

Ye evaṃ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṃ ñāṇa’nti.

Iti so yadeva tassa sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadeva tattha thāmasā parāmāsā abhinivissa voharati –

‘idameva saccaṃ, moghamañña’’’nti.

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.’

Idha panānanda, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya

tathārūpaṃ cetosamādhiṃ phusati yathāsamāhite citte dibbena cakkhunā visuddhena atikkantamānusakena amuṃ puggalaṃ passati –

idha pāṇātipātā paṭivirataṃ …pe… sammādiṭṭhiṃ,

kāyassa bhedā paraṃ maraṇā

passati apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannaṃ.

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.

So evamāha –

‘natthi kira, bho kalyāṇāni kammāni, natthi sucaritassa vipāko.

Amāhaṃ puggalaṃ addasaṃ

idha pāṇātipātā paṭivirataṃ adinnādānā paṭivirataṃ…pe… sammādiṭṭhiṃ,

kāyassa bhedā paraṃ maraṇā passāmi apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapanna’nti.

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.

So evamāha –

‘yo kira, bho, pāṇātipātā paṭivirato adinnādānā paṭivirato …pe… sammādiṭṭhi,

sabbo so kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati

Ye evaṃ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṃ ñāṇa’nti.

Iti so yadeva tassa sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadeva tattha thāmasā parāmāsā abhinivissa voharati –

‘idameva saccaṃ, moghamañña’’’nti.

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.’

Tatrānanda, yvāyaṃ samaṇo vā brāhmaṇo vā evamāha –

‘atthi kira, bho, pāpakāni kammāni, atthi duccaritassa vipāko’ti

idamassa anujānāmi;

yampi so evamāha –

‘amāhaṃ puggalaṃ addasaṃ – idha pāṇātipātiṃ adinnādāyiṃ …pe… micchādiṭṭhiṃ,

kāyassa bhedā paraṃ maraṇā passāmi apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapanna’nti

idampissa anujānāmi;

yañca kho so evamāha –

‘yo kira, bho, pāṇātipātī adinnādāyī …pe… micchādiṭṭhi,

sabbo so kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatī’ti;

idamassa nānujānāmi;

yampi so evamāha –

‘ye evaṃ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṃ ñāṇa’nti

idampissa nānujānāmi;

yampi so yadeva tassa sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadeva tattha thāmasā parāmāsā abhinivissa voharati –

‘idameva saccaṃ, moghamañña’nti

idampissa nānujānāmi.

Taṃ kissa hetu?

Aññathā hi, ānanda, tathāgatassa mahākammavibhaṅge ñāṇaṃ hoti.

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.

Tatrānanda, yvāyaṃ samaṇo vā brāhmaṇo vā evamāha –

‘natthi kira, bho, pāpakāni kammāni, natthi duccaritassa vipāko’ti

idamassa nānujānāmi;

yañca kho so evamāha –

‘amāhaṃ puggalaṃ addasaṃ –

idha pāṇātipātiṃ adinnādāyiṃ …pe… micchādiṭṭhiṃ

kāyassa bhedā paraṃ maraṇā passāmi sugatiṃ saggaṃ lokaṃ upapanna’nti

idamassa anujānāmi;

yañca kho so evamāha –

‘yo kira, bho, pāṇātipātī adinnādāyī

…pe… micchādiṭṭhi,

sabbo so kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatī’ti

idamassa nānujānāmi;

yampi so evamāha –

‘ye evaṃ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṃ ñāṇa’nti

idampissa nānujānāmi;

yampi so yadeva tassa sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadeva tattha thāmasā parāmāsā abhinivissa voharati –

‘idameva saccaṃ, moghamañña’nti

idampissa nānujānāmi.

Taṃ kissa hetu?

Aññathā hi, ānanda, tathāgatassa mahākammavibhaṅge ñāṇaṃ hoti.

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.

Tatrānanda, yvāyaṃ samaṇo vā brāhmaṇo vā evamāha –

‘atthi kira, bho, kalyāṇāni kammāni, atthi sucaritassa vipāko’ti

idamassa anujānāmi;

yampi so evamāha –

‘amāhaṃ puggalaṃ addasaṃ –

idha pāṇātipātā paṭivirataṃ adinnādānā paṭivirataṃ …pe… sammādiṭṭhiṃ,

kāyassa bhedā paraṃ maraṇā passāmi sugatiṃ saggaṃ lokaṃ upapanna’nti

idampissa anujānāmi;

yañca kho so evamāha –

‘yo kira, bho, pāṇātipātā paṭivirato adinnādānā paṭivirato …pe… sammādiṭṭhi,

sabbo so kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatī’ti

idamassa nānujānāmi;

yampi so evamāha –

‘ye evaṃ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṃ ñāṇa’nti

idampissa nānujānāmi;

yampi so yadeva tassa sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadeva tattha thāmasā parāmāsā abhinivissa voharati –

‘idameva saccaṃ, moghamañña’nti

idampissa nānujānāmi.

Taṃ kissa hetu?

Aññathā hi, ānanda, tathāgatassa mahākammavibhaṅge ñāṇaṃ hoti.

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.

Tatrānanda, yvāyaṃ samaṇo vā brāhmaṇo vā evamāha –

‘natthi kira, bho, kalyāṇāni kammāni, natthi sucaritassa vipāko’ti

idamassa nānujānāmi;

yañca kho so evamāha –

‘amāhaṃ puggalaṃ addasaṃ –

idha pāṇātipātā paṭivirataṃ adinnādānā paṭivirataṃ …pe… sammādiṭṭhiṃ,

kāyassa bhedā paraṃ maraṇā passāmi apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapanna’nti

idamassa anujānāmi;

yañca kho so evamāha –

‘yo kira, bho, pāṇātipātā paṭivirato adinnādānā paṭivirato …pe… sammādiṭṭhi,

sabbo so kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatī’ti

idamassa nānujānāmi;

yañca kho so evamāha –

‘ye evaṃ jānanti te sammā jānanti; ye aññathā jānanti, micchā tesaṃ ñāṇa’nti

idampissa nānujānāmi;

yampi so yadeva tassa sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadeva tattha thāmasā parāmāsā abhinivissa voharati –

‘idameva saccaṃ, moghamañña’nti.

idampissa nānujānāmi.

Taṃ kissa hetu?

Aññathā hi, ānanda, tathāgatassa mahākammavibhaṅge ñāṇaṃ hoti.

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.

Tatrānanda, yvāyaṃ puggalo

idha pāṇātipātī adinnādāyī …pe… micchādiṭṭhi,

kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati,

pubbe vāssa taṃ kataṃ hoti pāpakammaṃ dukkhavedanīyaṃ, ³

pacchā vāssa taṃ kataṃ hoti pāpakammaṃ dukkhavedanīyaṃ,

maraṇakāle vāssa hoti micchādiṭṭhi samattā samādinnā.

Tena so kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

Yañca kho so idha pāṇātipātī hoti adinnādāyī hoti …pe… micchādiṭṭhi hoti

tassa diṭṭheva dhamme vipākaṃ paṭisaṃvedeti upapajja vā apare vā pariyāye.

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.

Tatrānanda, yvāyaṃ puggalo

idha pāṇātipātī adinnādāyī …pe… micchādiṭṭhi

kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati,

pubbe vāssa taṃ kataṃ hoti kalyāṇakammaṃ sukhavedanīyaṃ,

pacchā vāssa taṃ kataṃ hoti kalyāṇakammaṃ sukhavedanīyaṃ,

maraṇakāle vāssa hoti sammādiṭṭhi samattā samādinnā.

Tena so kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.

Yañca kho so idha pāṇātipātī hoti adinnādāyī hoti …pe… micchādiṭṭhi hoti

tassa diṭṭheva dhamme vipākaṃ paṭisaṃvedeti upapajja vā apare vā pariyāye.

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.

Tatrānanda, yvāyaṃ puggalo

idha pāṇātipātā paṭivirato adinnādānā paṭivirato …pe… sammādiṭṭhi,

kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati,

pubbe vāssa taṃ kataṃ hoti kalyāṇakammaṃ sukhavedanīyaṃ,

pacchā vāssa taṃ kataṃ hoti kalyāṇakammaṃ sukhavedanīyaṃ,

maraṇakāle vāssa hoti sammādiṭṭhi samattā samādinnā.

Tena so kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.

Yañca kho so idha pāṇātipātā paṭivirato hoti adinnādānā paṭivirato hoti …pe… sammādiṭṭhi hoti,

tassa diṭṭheva dhamme vipākaṃ paṭisaṃvedeti upapajja vā apare vā pariyāye.

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.

Tatrānanda, yvāyaṃ puggalo

idha pāṇātipātā paṭivirato adinnādānā paṭivirato …pe… sammādiṭṭhi,

kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati,

pubbe vāssa taṃ kataṃ hoti pāpakammaṃ dukkhavedanīyaṃ,

pacchā vāssa taṃ kataṃ hoti pāpakammaṃ dukkhavedanīyaṃ,

maraṇakāle vāssa hoti micchādiṭṭhi samattā samādinnā.

Tena so kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.

Yañca kho so idha pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti …pe… sammādiṭṭhi hoti,

tassa diṭṭheva dhamme vipākaṃ paṭisaṃvedeti upapajja vā apare vā pariyāye.

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.

Iti kho, ānanda,

atthi kammaṃ abhabbaṃ abhabbābhāsaṃ,

atthi kammaṃ abhabbaṃ bhabbābhāsaṃ,

atthi kammaṃ bhabbañceva bhabbābhāsañca,

atthi kammaṃ bhabbaṃ abhabbābhāsa’’nti.⁴

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.

Idamavoca bhagavā.

Attamano āyasmā ānando bhagavato bhāsitaṃ abhinandīti.

Thus spoke the Bhagavā.

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